Miketz

“And it came to pass, at the end of two years . . .” (Genesis 41:1) “He makes an end to darkness” (Job 28:3). A limit was set as to how long the world will remain in darkness. For as long as the evil inclination is in the world, there is darkness and distress; when the evil inclination is removed from the world, there will be no more darkness and distress. Midrash Rabbah, Miketz 89:1 The mystical writings of the Arizal (Rabbi Yitzchok Luria (1534-1572), one of the most influential kabbalists in history, known also as the Arizal, the “Lion,” of blessed memory.) explain the concept of the extraction of the holy sparks, that fell in the time of the breakage [of the vessels], (See the Baal Shem Tov on the Torah portion Toldos, footnote 3.) and how a person must raise these sparks from the level of mineral to vegetable, animal and speaker. (According to the Arizal, as a consequence of the primordial breaking of the vessels, and the subsequent sin of Adam, sparks of holiness became dispersed in all things in this world, on all levels of existence: mineral, vegetable, animal, and even human. On the one hand, the food chain produces a natural process of elevation, as plants grow from the ground, animals eat them, and man eats animal. However, human beings also elevate the sparks in the mineral and vegetable kingdoms by consuming them directly, or making use of them in other ways. The Baal Shem Tov’s list also includes “speakers,” that is, human beings; for while all people can participate in the process of uplifting sparks, not all actually do so. It depends upon how a person uses his life. One who puts the strength he receives from eating into the service of G-d uplifts the sparks that were in the food. However, a person who eats for physical gratification, and does not invest his energy into good deeds, merely traps the sparks in a further level of corporeality. However, if this person helps another person fulfill a mitzvah (for instance, a gentile worker in a Jewish religious institution), then the sparks are uplifted from him as well, and the Divine Presence is reconstituted in the world.) Extracting these sparks of holiness from among the “shells” (Kelipot, the lower realms of reality that cover and conceal the essence of the Divine, as a shell covers a fruit.) is the purpose of all a Jews actions, in Torah study, fulfillment of the commandments, and in the mystical intentions of eating.

And Judah drew near to him and said, Oh my lord, (Genesis 44:18) The Talmud says, “A person should always praise G-d first, and then pray [for his needs]. (Berachos 31a.) Yet, in another place, the Talmud states the opposite view. (“Rabbi Eliezer said, a person should first ask for his needs, and then pray.” Avoda Zara 7b.) The answer is that there are two separate opinions. The Ramban (Nachmanidies (1194-1270).) writes that the essence of a craftsman can be found in the craft that he creates. (Meaning, whenever a person creates something, something of his soul enters into and remains in their handicraft. Great kabbalists, such as the Arizal and the Baal Shem Tov could look at an object, and immediately know everything about the one who made it. Here, the Baal Shem Tov applies the principle to creation itself. Since it is G-d’s handiwork, there must be a remnant of the Creator within it.) [Likewise], the Creation is compared to a snail, whose garment is part of itself. (Midrash Rabbosai, Bereishis 21:5. Just as the garments of a locust are part of itself, so the creation is not something separate from or outside of the Divine. It is part of Him, and His Presence is continually present within it.) In all suffering, there exists a spark of holiness from G-d, although it is hidden within many garments. This is the meaning of the verse: “the seven maids chosen to be given to her, from the king’s house” (The “seven maids” represent the sparks of holiness that have fallen among the “shells” of impurity. The word maid, na’arah, is related to the word “to shake out,” mino’ar, because the holiness found in these sparks has been “shaken out” of them, until almost nothing remains. However, these sparks yearn to return to their root. Thus, the verse from Esther continues: “When it came the turn for each maid to come into the king…” (Esther 2:12); that is, each spark of holiness has a pre-determined time that it will leave the shells of impurity, and come before the King. (See Baal Shem Tov on the Torah, Miketz, on Genesis 41:1.) (Esther 2:9). When a person realizes that G-d is with him even there, the garments become transparent and disappear, and the suffering is abated. This is what it means to offer praise first. G-d’s praise is that His glory fills the entire universe. “In all their afflictions, He is afflicted” (Isaiah 63:9) – then, there is no affliction (The word lo in this verse is written different than it is read. It is written lamed vav, which mean “him,” in this case, G-d. However, tradition tells us to read the word lo as though it were written with lamed aleph, which means “no,” in this case, “there is not.” The Baal Shem Tov combines both readings. When a person realizes that G-d is present in all of his afflictions, then the afflictions themselves cease to exist.) – and one can pray. When one knows how to praise G-d in this way, the suffering will disappear by itself. (R. Yaakov Yosef adds here: “I heard from my Master (the Baal Shem Tov) that this is the meaning of ‘You will establish their heart, Your ears will hear [their prayers]” (Psalms 10:17).) The other opinion says to pray first. (I.e., a person who prays for his needs, without first praising G-d; that is, coming to the realization that G-d is present even in the affliction.) In this case, a person’s has faith that G-d is also there [in the affliction], so that he can offer his praise [afterward]. (In other words, even though a person does not perceive the spark of holiness in the suffering, if he believes that G-d is with him even there, he will eventually come to this realization.)

{Rebbe Nachman began this lesson quoting the verse (Genesis 41:1), “And it was at the end of [two full years],” but subsequently did not explain it based on the concepts taught here. He later said that had he wanted to finish the explanation of the verse, it would have been necessary to deliver another lesson like this one in order to do so.}

“Vayehi Mikeitz (It was after) two years’ time, and Pharaoh dreamed he was standing near the river, when suddenly out of the river seven cows came up….” (Genesis 41:1, 2)

8. And this is the meaning of: “And it happened at the end of two years of days” (Genesis 41:1).

“Vayehi Mikeitz (And it was at the end of) two years of days that Pharaoh dreamed ….” (Genesis 41:1)

“And it was, at the end of two years ….” (Bereshit, 41:1) It is written in the holy Zohar (Bereshit, 193b), “Rabbi Elazar opened and said, ‘God lives and blessed is my Rock, God shall elevate my salvation’” (Tehilim, 18:47). “God lives,” meaning one who has a pure heart, cleaned from all the desires of the world, and cleaving only to eternal life. “And blessed is my Rock” means one who recognizes that all good things come only from God, and therefore has a good eye. Then (it follows that), “God shall elevate my salvation,” meaning that he will apprehend salvations beyond the power of his intellect to grasp. Before man has been clarified in the areas mentioned it is not yet possible to give him salvations, for he is not yet a vessel illuminated for reception. And with this in mind it says, “and it was, at the end of two years,” meaning after these two areas had been clarified, then Pharaoh dreamed his dream, and he (Yosef) immediately apprehended salvation—“until the time that His word came, the utterance of God refined him” (Tehilim, 105:19). For on that very night the cry of Yosef haTsaddik, “how long before You return, God?” (Psalms, 90:30) reached such great proportions, that he achieved salvation immediately. On this it is said (Tehilim, 88:2), “Hashem, God of my salvation … I cried out before You at night.” These are the ways of the Holy One, blessed be He, where before He gives salvation He causes man’s heart to cry out so strongly that it will be called “the work of your hands.”

“And it was, at the end of two years of days, and Pharaoh dreamed ….” (Bereshit, 41:1) “Years—of days” hints that in two days all the good of the world were created. That is, in the third day God created all the good we receive from eating, and on the sixth day God created the form of man, meaning the root of life and the honor of elevation, for man is elevated above all. Salvation comes when man is refined in these two aspects. This is the meaning of “and it was, at the end of two years of days,” meaning when there is a complete end of the evil in these two days, then salvation will comes at once. This is the meaning of the Midrash at the beginning of the Parsha [which reads: “He sets an end to the darkness” (Job, 28:3]. He gave a time to the world—how many years would be made in darkness. And what is the meaning of “He sets an end to darkness”? For all the while the evil inclination is in the world there is darkness and the shadow of death in the world, as it is written, “stones of darkness and the shadow of death” (Job, 28:3), meaning the evil inclination will be uprooted from the world; there will be no darkness and shadow of death in the world. Another meaning of “He sets an end to darkness” is, He allotted Yosef the twelve years he would be in darkness in the prison, and when the end came, then Pharaoh dreamed his dream. That is, when an end comes to the darkness, which is the end of the evil existing in these two aspects, then salvation comes immediately.

“And it was, at the end of two years ….” (Bereshit, 41:1) At first Yosef was in prison for ten years, and afterwards another two years were added to his time. The first ten were decreed upon him since he had sinned against ten tribes; and then afterwards, when he had been refined from this in prison, another two years were added according to himself and Binyamin. Thus it is when a man sins against God, then God brings upon him a process of refinement from which he suffers. Then afterwards, when he is clarified for the good and makes atonement, then he must suffer from asking himself why he needed to enter himself into a state where he needed such a difficult refinement in the first place. He must necessarily suffer from this, for when a man suffers then God also suffers, so to speak, for “in all their suffering He suffers” (Yesahya, 63:9). Therefore after one refines himself corresponding to his sin, in addition to this refinement he must refine himself also concerning his suffering, for this also smacks of sin, as is explained in the Gemara (Ta’anit, 11a), “he sinned in that he disturbed himself.” So it was that at first, ten years of captivity were decreed upon Yosef corresponding to his ten brothers. Then after he was refined in prison like silver smelted in a crucible, he had to be refined for his own suffering and the suffering of his brother Binyamin. After this was clarified in the two additional years, then he was immediately redeemed.

“… and behold, he stood on the Nile.” (Bereshit, 41:1) It is written in the Midrash (Bereshit Rabba, 89:3), “Who exists because of whom? Do I exist because of my god, or does my god exist because of me? He said to him, ‘you exist because of your god, as it is said, he stood on the Nile’ [his god].”After he saw his dream, Pharaoh wanted to know that all he desired would succeed. He wanted to know exactly how this would come about. Either his god was completely with him, and his thoughts were only what his god would send him, then therefore he would succeed; or, it first came to his own thought and will to do something, and then his power and god would help him to succeed. So He said to him, “you exist by means of your god,” meaning that first the idea would come to you, and then the power that rules over you would be forced to help you. Yet with Israel it is not so, for Israel is a merkava (chariot) for the Shechina. They will conduct themselves according to His blessed will, and only in the future when they arrive at the final form of completion, will it be said (Job, 22:28), “you shall decree it, and it will be established for you.” Like Avraham Avinu, after the tenth trial, and like Yitzchak and Yaakov when they achieved completion, it was said of them (Yesahya, 58:14), “then you shall take delight in God.” This is hinted at in the Gemara (Shabbat, 69b), “one who is travelling and does not know which day is Shabbat, Rav Huna says to count six days and then keep one day [of Shabbat], Chaya bar Rav says keep Shabbat and then count six.” For the six days of action are the efforts of man, and Shabbat is the assistance of God. Rav Huna is speaking of a man completed in all ways, whose heart is drawn after God’s will. Such a man is permitted to exert his own efforts, and then after he can ask God to complete the matter for him. Yet as long as a man is not complete, he must accept the yoke of the sovereignty of Heaven before each action, and if God agrees with him he may act. (The matter in this is that Pharoah asked to investigate if he had to boundary himself within Divine service, or if he was allowed to extend himself into anything his heart desired. However, unknown to him, he had to act according to God’s will since he was a creation of God. Then God showed him that truly He does not desire his service, for there is no completeness in the service of idolaters, nor is there any completeness in their fear, as it is written (Yesahya 44:16), “he burns half of it in fire, the other half he eats.” Even the most precious intentions with which they serve can afterwards be directed into physical desires, as explained on the matter of the migdal, the tower (Menachot, 110a), “they call Him God of god.” (Though the name of God is renowned through the nations, they do not fear Him. Rabeynu Gershon.) Yet God desires the service of Israel because they are serving only God alone. This is called complete, for it is not effected from anything (only God), as it says in the Midrash (Tanchuma Shmini 8), “what does God care whether the animal is ritually slaughtered and eaten, or stabbed and eaten.” For with the service of Israel, corresponding to how much they suspend their (vain) desires does He want to effuse energy to them. This is as He showed him (in the above Gemara) that at the present moment He does not want their service, and at a time that will become clear, then “the rider [as well as the horse] will fall.” For even the heavenly angels of the nations are not complete, and therefore “the horse and the rider fell into the sea” (song at the splitting of the Red Sea). With Israel, God will entreat them because of their service. Giliyon Mei HaShiloach of Gershon Cheinoch of Radzin ZY”A, grandson of the Isbitser.)

We have often discussed the prohibition against having anything at all to do with philosophical works. This includes even philosophical works of the great rabbis. Even these are not permitted, as brought in many places in our sacred literature. (See “His Wisdom” #5. This was said during Chanukah 5570/1809 (Tzaddik #185; Parparaot LeChokhmah II, 7:7).) Such things are not the portion of Jacob (Jeremiah 10:16, 51:19), and we have nothing at all to do with them.

(On verses 37-38:) What did Pharaoh see to say to his servants, "Could we find another like him, a man in whom is the spirit of God," and that he said to him, "there is no one wise and understanding like you," and that he made him the master over his entire household and ruler over the entire land of Egypt - before he knew whether his words would be substantiated and whether the thing would come to effect as he had interpreted or not?! As behold, the chief wine steward did not do a thing [for just this reason], when he interpreted his dream positively. As maybe the thing would not be as he had interpreted it to Pharaoh. And if so, why did he raise him before the thing was tested? And he also [prematurely] gave him a wife from the notables of the land. ...(On verse 8:) And this is difficult; as why did their interpretations not sit with his heart, and why did Jospeh's interpretation sit with his heart - as Pharaoh did not know the discipline of interpretation. So with what was it nevertheless known to him that they were not interpreting properly and that Joseph's interpretation was true?...

ויהי מקץ, “it was at the end of;” Rashi writes that the meaning of this word corresponds to Onkelos’ translation, i.e. “at the end,” as it does always. If you examine the Hebrew language closely you will find that this word does not always mean “end,” as for instance when Joseph in Genesis 47,2 presents some of his brothers to Pharaoh and the word chosen for “some of” is מקצה. We also find this word in Jeremiah 34,14, meaning: “at the beginning of seven years.

”שנתים ימים, “two years;” these years are counted from the day that the chief cupbearer was released from imprisonment. In other words שנתים ימים means two complete years (i.e. complete with 730 days, just as חודש ימים means a month complete with 30 days). If the Torah had used the word שנתים, which also means “two years,” I might have thought that it could have been as little as one year plus a day, as we find the years of a king’s rule is described in such a way from the moment the second year of his reign has commenced. The Torah wished us to know that Joseph spent a whole two extra years in jail because the chief of the cupbearers did not keep his promise.[Had he kept it, it is doubtful that he would ever have become viceroy and that the Egyptians would have been saved from the ravages of the famine. Ed.] From G-d’s point of view he was punished for putting his trust in that cup bearer instead of praying to G-d for his release. An alternate exegesis: the two years were two years that had been added to G-d’s decree for Joseph to spend time in jail. (Compare Talmud Sotah folio 36) According to the Talmud, Joseph had actually wanted to sleep with the wife of Potiphar when his father’s image appeared to him and helped him to overcome the temptation. According to the description there, he dug his fingernails into the floor and ejaculated semen by that means. The Talmud continues that he was really meant to sire twelve tribes just as had his father Yaakov, but enough semen escaped through the ten fingernails to preclude him from fulfilling his destiny in that respect. Instead, he spent ten years in jail as penance. Pharaoh’s dream occurred 12 years after he had been jailed. The Torah reports that he was 30 years old when appointed to high office. (verse 46). He had served in Potiphar’s house for a year. Therefore he was in jail for a total of 12 years.

ויהי מקץ, “it was at the end;” according to Rashi, the word מקץ means: at the end.” The reason why Rashi was forced to give this interpretation-which to most of us is quite clear, is that there are occasions when this expression means: “at the beginning.” One such example occurs in Jeremiah 34,14: מקץ שבע שנים תשלחו חפשי, “at the beginning of the seventh year you must release him to freedom” (the Jewish slave) [Seeing that his term or servitude is for six years, (Exodus 21,2) it cannot mean that he is to be released only at the end of the seventh year. Ed.] There is another verse involving this expression in Deuteronomy 15,1: מקץ שבע שנים תעשה שמטה, but this is inconclusive for our purpose, as the release of the debtor from overdue loans becomes effective only at the end of the seventh year.

ופרעה חולם, “and Pharaoh was dreaming;” G–d’s method of applying reward and punishment cannot be compared to any human system of doing so. Human beings inflict wounds with a chisel, a metal and pain causing instrument, while they apply only a flimsy plaster to heal the wound. G–d inflicts a wound that is superficial, like the application of a plaster, but when it comes to healing it, He uses immediately effective means. Joseph had been thrown into a pit on account of a mere dream he had dreamt concerning his brothers; he was healed by a dream dreamt by the then most powerful ruler on earth, the King of Egypt. In other words, G–d employed “the heavyweight” on earth in order to heal his wounds. One of our liturgists pointed this out already in a s’lichah recited on the third day of the “s’Iichot” recited before Rosh Hashanah. He points out there that the remedy G–d used to heal Joseph consists of parts of the weapon used to harm him.

AND IT CAME TO PASS AT THE END OF TWO FULL YEARS. Scripture does not indicate the point from which these two years are reckoned. And it came to pass at the end of forty years (II Sam. 15:7), And within threescore and five years (Is. 7:8), and Now it came to pass in the thirtieth year (Ezek. 1:1) (In all these verses Scripture doesn’t indicate the point from which the reckoning starts.) are similar. However, it is possible that Scripture’s point of reckoning is the chief butler’s release from prison or the day that Joseph was put into prison.

[FULL.] I have already explained the meaning of yamim (full). (Cf. I.E.’s comments on Gen. 4:4.)

THAT PHARAOH DREAMED. That is, was dreaming. Compare, And Rebekah heard (Gen. 27:5). (The Hebrew literally reads: that Pharaoh dreams (u-faroh cholem), hence I.E.’s comment. See I.E.’s comments on Gen. 27:5 and the notes thereto.)

The chief butler did not remember. After he was restored to his position he considered it beneath his dignity to remember a lowly Hebrew slave.

ויהי מקץ שנתים ימים, It happened at the end of two years, etc. The reason the Torah introduces this paragraph with the word ויהי, a word indicating an unhappy event, is that as of now the exile of the Jewish people begins to unravel. Even though this exile had been decreed almost two hundred years previously, it had not been decreed anywhere that this exile had to be in Egypt. Moreover, the exile turned out to be more cruel than necessary in order to satisfy G'd's decree as we know from Tossaphot on Shabbat 10 and as the ראב׳ד has written in a glossary on Maimonides's Hilchot Teshuvah chapter six. He explains that the Egyptians behaved in an abnormally cruel manner as indicated by Genesis 15,13.

An additional reason for introducing this paragraph with the word ויהי is that G'd announced that there would be a famine and G'd always shares the pain He inflicts on His world (compare Megillah 10 on Exodus 14,20).

The word ויהי also reflects the mental anguish Joseph endured during the two years after the chief butler was released from jail. Originally, it had been intended that Joseph should be released at that time (Bereshit Rabbah 89,2). He had to endure two additional years in jail because he had put his trust in a human being. The Midrash there understands the words ויהי מקץ as indicating an end to darkness. קץ is also a word which describes the evil urge, i.e. קץ כל בשר. Accordingly, the Torah uses this word to allude to the reason that Joseph had to stay in jail another two years. These two years during which Joseph experienced mental anguish are counted as part of the Jewish people's exile experience because the chief butler had neglected to remember Joseph favourably. The reason that not one but two additional years were decreed was because Joseph said both כי אם זכרתני and והזכרתני. He wanted to be remembered and to be mentioned favourably.

The wording מקץ שנתים also means that it was on the second anniversary of the day the chief butler and the chief of the bakers had their dreams. When Joseph's fortunes took a turn for the better this was to be related directly to the dreams, showing that the dream had correctly forecast what would happen.

ופרעה חולם, and Pharaoh had a dream. Inasmuch as the Torah here begins with the introduction of a new episode, we would have expected either the word חלם, or ויחלום, he dreamt, not חולם, he was dreaming. The latter word would only be appropriate if the Torah told us about the continuation of something that we knew had begun previously. Actually, the Torah uses this present tense in this case to show that Pharaoh's dream was a direct continuation of events which had begun when the chief butler and the chief of the bakers had had their dreams. The Torah wanted to show us that even though the chief butler did not want to help Joseph get out of jail, G'd had other means at His disposal to help Joseph get out of jail. It is therefore best to imagine the last verse of the previous chapter and the first verse in this chapter as being continuous, thus: "since the chief butler did not remember Joseph and forgot him Pharaoh had a dream at the end of two years." This eventually forced the chief butler to speak up and mention Joseph as a successful interpreter of dreams.

It is also possible that during the two years Pharaoh repeatedly kept dreaming the same dream without recalling it in the morning. Now that two years had elapsed he suddenly had a vivid recollection of this dream.

The words "and Pharaoh was dreaming" may also have been intended to tell us that even Pharaoh personally felt during his dream that he was dreaming. The reason he felt that way was that the events that occurred during the dream were so totally unlikely. The Torah wishes to teach us a lesson here about how to determine if a dream has meaning as a message to the person who dreams it. When a person feels during his dream that he must explore the meaning of what has appeared to him in the dream, this is a clear sign that the dream cannot be dismissed as being of no consequence but that it presages something that will occur in the future.

בטח אל ה' בכל לבך ואל בינתך אל תשען, “Trust in the Lord with all your heart, and do not rely on your own insights” (Proverbs 3,5). In this verse King Solomon warns regarding the importance of displaying faith in the Lord. The reason Solomon does so is because faith in the Lord is such a central pillar of Torah and the observance of G’d’s commandments. Solomon means that if a person has been endowed by G’d with intelligence, wealth, physical strength and all the other attributes which are observed amongst successful people, he should not put his trust in any of these attributes. He should put his trust exclusively in G’d. This is what the prophet taught us in Isaiah 44,25 when he said: משיב חכמים אחור ודעתם יסכל, “who turns sages back, and makes nonsense of their knowledge.” All of man’s machinations, his planning, even his deeds amount to nothing unless G’d decrees that they should succeed. If man amassed a great deal of wealth he has no reason to be smug about it and to attribute it to his sagacity. This is precisely what Solomon said in Kohelet 9,11: “the race is not won by the swift, nor the battle by the strong, nor does bread come to the wise, riches to the intelligent, nor favour to the learned; but time and death will happen to them all.” He also said in Proverbs 16,1: “A man may plan with his heart; but the answer of the tongue comes from the Lord.” If even his speech is not (entirely) under his control, how much less can he be in control of matters involving external factors? He therefore has no reason to place his trust in his own insights and other attributes. He must not rely on the efficacy of his diligence, etc., but only on G’d. This is what David meant when he said in Psalms 62,6: “Truly my soul waits quietly for G’d; my deliverance comes from Him.” David contrasted G’d’s input in whatever success he experienced with that of his own effort. It is a well known fact (based on the wording in Chovat Halevavot by Bachyah ibn Joseph Pekudah) that man’s confidence is subject to eight stages of developments: At birth, he places all his trust into the breast of his mother who supplies his nourishment. This corresponds to Psalms 22,10 “You have made me secure at my mother’s breast.” As he grows a little older he still relies on his mother to feed him only food which is wholesome, tasty, and nutritious. Concerning this stage in man’s development the psalmist says (Psalms 131,2) “but I have taught myself to be contented like a weaned child with its mother.” What David meant was that his trust in G’d could now be compared to the trust he displayed in his mother during the early years of his childhood. A third stage in man developing reliance on an outside force occurs when he learns to trust his father. The fourth stage is reached when he begins to become self-reliant, trusting his body and his mind, learning how to fend for himself and to earn his livelihood. At that stage in his development he relies less and less on his father and he relies instead on his own machinations. At a fifth stage in his developing maturity he begins to rely on G’d and to and put his faith in Him. He develops this faith in G’d as a result of having experienced that his own machinations are not as reliable as he had thought. By that time in his life he has learned the shortcomings inherent in all creatures and the fact that they cannot be relied on. At that point in his life he learns that trusting in himself is a form of vanity. He will realize that, to quote only one single example, all his efforts as a farmer are doomed unless rain materializes at the proper time, a factor which is controlled exclusively by G’d. This teaches him dependence on G’d’s goodwill. If he is a mariner, he learns that he who controls the winds controls his fate. The sixth stage in man’s developing maturity is reached when he realizes that he is dependent on G’d even in matters not involving external forces such as rain or wind, etc., i.e. when man learns that he overestimated the assessment of his capabilities. He may realize that whereas his own faculties enabled him to wrest a meager livelihood from the earth thanks to backbreaking labor, he is in need of G’d’s help in order to secure a better and less physically exhausting kind of livelihood. The seventh stage of his progressively better appreciation of G’d’s role in his survival and success is reached when he realizes that G’d has a part to play in all his activities. The eighth and final stage in his development is reached when he realizes that only G’d’s input determines his success or failure. He must learn to be happy with whatever G’d has decided should be his fate. He must give G’d credit for his health — or otherwise; he must give G’d all the credit for his wealth — or otherwise. He must appreciate that if G’d saw fit to subject him to trials and tribulations in his life on earth, that G’d had a benevolent purpose in all this, that He has his best interests at heart. G’d is equally active in protecting someone’s freedom or keeping him in jail. Seeing that G’d’s superior wisdom decrees if man is to undergo afflictions of one sort or another, it behooves man to accept such afflictions willingly. He is not to look for “natural” ways to escape such predicaments. If he does so, this demonstrates that his faith in G’d is not absolute but that part of his being is still convinced that he can escape what is decreed for him. It appears to me that when we keep in mind these comments of the author of חובת הלבבות, we can better appreciate why Solomon wrote in Proverbs 3,5: בטח אל ה' בכל לבך, “trust towards G’d with all your heart,” instead of writing בטח בה' בכל לבך, “trust in G’d with all your heart.” He wanted to alert us that a person who truly puts his faith in G’d is someone whose thoughts are oriented only towards G’d. Another example of such a construction is found in Psalms 25,15 עיני תמיד אל ה', “my eyes are ever toward G’d.” We have already mentioned that Elijah was a prime example of someone who did not try and survive by looking for logical means to do so, but that he took refuge in a place where there was no possible chance to find food and that he relied on G’d to provide it for him in His own way. This is the highest level of trust in G’d.

והנה עומד על היאור, “and here he was standing above the river Nile.” The expression נהר and יאור may be used interchangeably as they mean the same thing. We find this confirmed by Onkelos who translates the word נהרא. The common denominator between both words is אורה, “light.” We find that even the word גשמים “rains” is referred to in terms of אור, “light,” as for instance in Job 36,32 על כפים כסה אור, “Lightning fills His hands,” and Job 37,11 יפיץ ענן אורו, “He also loads the clouds with moisture.” The reason for this interchangeability is the fact that the rivers are composed of rain water and rain water in turn is due to the influence of the luminaries. It is perfectly in order to call the effect by a name similar to its cause just as children are named after the fathers, their causes. The river in question was called נילוס, Nile, as it rose and provided irrigation for the land which is not being irrigated by rains as Egypt does not enjoy rainfall on a regular basis. What is the reason Pharaoh is described as dreaming that he was standing על היאור, “above the river,” whereas the Torah could have been expected to describe him as standing “on the banks of the river,” as indeed the cows themselves are described as standing on the banks of the river in verse three? In fact, when Pharaoh repeats his dream to Joseph in verse sixteen, he describes himself as standing on the banks of the river not above it. We may deduce from the objective report of the dream in the Torah, that the Torah wanted to portray to us the haughty character of Pharaoh who viewed himself as master of the river, as “standing above it.” When relating his dream to Joseph, he was discreet enough not to make his arrogance so obvious. This is why he changed both this and some other detail of what he had actually dreamt and what he claimed to have dreamt. The Torah was at pains to inform us that the claim that Pharaoh considered the Nile in terms of לי יאורי ואני עשיתיני, “the river Nile is mine and I have made it,” (Ezekiel 29,3) was not a figment of the prophet’s imagination but was reflected even in the dream of a benevolent Pharaoh such as the one with whom we are confronted here. Thus Pharaoh’s confusion at the premonition that the dream portended some disaster may have also been the reason why he soft-pedalled the matter of his standing above the river in his dream.

By asking the Chief of the butlers to intercede on his behalf, righteous Joseph demonstrated that he had not attained the level of trust in G’d which an Elijah demonstrated in his life. As a result Joseph was punished by having to stay in jail two years longer than had been decreed originally.

ויהי מקץ שנתים ימים פרעה חולם והנה עומד על היאור, “It was at the end of two years and Pharaoh was dreaming that he was standing above the river (Nile).” The words שנתים ימים mean two years (not two days). These years were counted from the time Joseph interpreted the dreams of Pharaoh’s two courtiers who were imprisoned with him. On this occasion Pharaoh had a dream. Our sages said that Joseph’s stay in jail had been extended as we mentioned in our commentary on 39,5. This was due to the two words והזכרתני והוצאתני which Joseph permitted himself to say to the Chief of the butlers. We pointed out that these words did not mean that he did not trust in G’d but that he wanted to exploit his relationship to the Chief of the butlers to make him the instrument of G’d for his freedom. Seeing that the Torah speaks of שנתים, “two years,” what was the need to add the words ימים, “days?” When the Torah wanted to tell us that there had been two years of famine it wrote כי זה שנתים הרעב, “for these last two years which have been famine,” (Genesis 45,6), it did not bother to add the words ימים. The point the Torah wanted us to know here by adding the word ימים is that it was precisely two years to the day after Joseph had interpreted the dreams in jail that Pharaoh dreamt his dream of the cows and the ears of corn. According to a Midrashic approach in Tanchuma Miketz 1 the wording of the Torah here may teach us the following: The words מקץ שנתים ימים are a reminder of Job 28,3: “He sets bounds for darkness, to every limit man probes, to rocks in deepest darkness.” Everything G’d decrees is finite, has a limit. Even the rains emerge after a time-frame has been assigned for them. G’d determines the time frame and the quantity for rain on earth at the beginning of the year. If the Jewish people keep G’d’s laws these rains descend to make the plantings of the Jewish farmer grow by descending upon these fields and orchards in the appropriate quantities at the appropriate time of year. If the Jewish people fail to observe G’d’s commandments, He does not withhold such rains; rather such rains will descend in areas and at times when they do not fulfill the purpose of making the Jewish farmer bring in a good harvest. This is what was implied in the verse in Job 28,3 which we have quoted., i.e. that G’d had set a time limit to the “darkness” the Jewish people experienced when enslaved in Egypt. This is why the Torah in Exodus 12,41 spoke of a קץ, “an end” when it reported ויהי מקץ שלשים שנה וארבע מאות שנה, ויהי בעצם היום הזה יצאו כל צבאות ה' מארץ מצרים, “it was at the end of 430 years, on exactly that day that all the hosts of G’d departed from Egypt.” Just as the day of the departure of the Jewish people had been predetermined by G’d, so Joseph’s release from prison had been predetermined by G’d.

The Torah writes ופרעה חולם, “and Pharaoh was dreaming,” instead of writing ופרעה מלך מצרים חולם, “and Pharaoh the King of Egypt was dreaming.” This was an allusion to the future, i.e. that the King of Egypt would be brought down by water, that his fate would be linked to the river Nile. This river was to be the beginning of the ultimate demise of the Egyptian Empire as the foremost Empire of its period at the time of the Exodus of the Israelites. This is the reason why throughout this Parshah Pharaoh is never accorded his title as “the King of Egypt.” The failure of the Torah to mention the name “Pharaoh King of Egypt,” is a compliment to Joseph. The only time Pharaoh’s title is mentioned is when Joseph is described as standing in front of this ruler in 41,26 as in that verse mention of Pharaoh’s title further enhances the phenomenal rise to power by Joseph. It underscores that Joseph’s extraordinary attributes were responsible for Pharaoh retaining his position of power. Had it not been for Joseph and the part he played in strengthening the political power of Pharaoh during the years of famine, his decline would have set in much sooner. The entire land of Egypt, nay even the whole earth, would have been a loser had it not been for the advice proffered by Joseph how to cope with the impending seven years of drought. You should appreciate that dreams are caused by one or several of three factors. 1) because of the food a person consumed prior to going to sleep. 2) because of certain thoughts which he entertained before dropping off to sleep. 3) in order to reinforce and provide encouragement to a person’s emotional balance. The food a person consumed produces a sense of haughtiness and results in some kind of vapour rising to a person’s brain. Dreams which are engendered through this phenomenon are to be totally disregarded; they do not contain any message to the person who dreams them. When a dream is the continuation, albeit in his subconscious, of thoughts he had entertained on an ongoing basis prior to dropping off to sleep, such dreams are the type which were dreamt by Nebuchadnezzar as mentioned by Daniel 2,29 when he said to the King that his thoughts came to him while he was contemplating the future. Seeing he had done so, G’d used this as the appropriate time to reveal some of the future to the King in his dream. Finally, the third cause of a dream, the cause we have termed חזוק הנפש. This is the kind of dream to which it always pays to pay attention as it is a reflection of the dreamer’s personality. Dreams which are the result of a person’s imagination draw images for him during his sleep of matters which had already been the subject of his thinking and planning during his waking hours, matters which had already coalesced in his planning and thinking. During sleep, when a person’s emotions are not interfering with his thought-processes, the factors which prompted him to pursue a certain course of action while he was fully awake are reinforced and engraved in his imagination. Such dreams are not the result of wishful thinking, but are in the nature of a minor prophetic vision. This is what the sages had in mind when they said (Berachot 57) that a dream is 1/60th prophecy. These kinds of prophecies are granted to young children and feeble minded persons (Baba Batra 12) precisely because their minds have not yet been filled with all kinds of images during their waking hours which would have left an impression on their minds even while they were asleep and as a result of which it would be impossible to tell whether such dreams are inspirational or a continuation of what they thought while awake. Dreams of such a nature are granted both to the righteous and to the wicked; they are not due to the dreamer having been immersed in thoughts of such a nature previously; they are not self-induced. G’d wanted to let Pharaoh have such a dream in order to frustrate his advisers and professional dream-interpreters in order to elevate Joseph to the position of viceroy of Egypt, i.e. King, except in name.

ויהי מקץ שנתים ימים, at the end of two years after the release of the cup bearer Pharaoh had given this banquet, following which he had the dream narrated here.

ופרעה חלם. He was dreaming that he was standing by the river. The word על as meaning “besides, close to,” occurs for instance, also in Numbers 2,20 ועלי מטה מנשה, “and beside him (the army of the tribe Ephrayim) camped the army of the tribe Menashe.” The meaning certainly could not be that Menashe was “above, over,” the tribe of Ephrayim, a more common meaning for the word על. G’d directs all these various apparently unrelated little incidents in mysterious ways in order to promote the realisation of His overall plan in historical developments, both of His people, and of mankind generally. Pharaoh’s dream was inspired by G’d in order that the prophecy to Avraham that before his descendants would take possession of the land of the Canaanites which He had promised them could come true. He had spoken of a period of 400 years parts of which would be harsh treatment of Avraham’s descendants as slaves. In order for this to come about, Avraham’s descendants had to be in Egypt. In order for them to go there voluntarily G’d had to orchestrate the famine. In order for Egypt not to perish during the famine Joseph had to interpret Pharaoh’s dream correctly and make the Egyptians indebted to himself and his family, thus reducing the number of years the Jews would do slave labour there. David details these steps of G’d’s השגחה in Psalms 105. When we look at Pharaoh’s dream with hindsight, we cannot fail to wonder why this dream was so difficult to interpret, and why the collective wisdom of all of Pharaoh’s wise men failed them. The answer is that G’d withheld their normal sagacity in order to bring Joseph into the picture. This concept of G’d interfering sometimes with the thought processes of human beings [not with their will which is inviolate they having been created in the image of G’d, i.e. with free will. Ed.] is described by the prophet Isaiah with the words משיב חכמים אחור ודעתם יסכל, “He turns sages back and makes nonsense of their knowledge.” (Isaiah 44,25)

BY THE ‘YE’OR’ (RIVER). With the exception of the Nile, none of the other rivers is called ye’or, a word signifying “canal,” because the entire country consists of artificially constructed canals, and the waters of the Nile (“Rain does not fall in Egypt, but the Nile rises and irrigates the land.” (Rashi, Exodus 7:17).) flow into them. This is the language of Rashi. Onkelos however did translate the word ye’or here as “river,” but in the book of Exodus he translated al ye’oreihem (Exodus 7:19.) as “on their canals,” as he had to distinguish between nahar and ye’or since they are both mentioned in the same verse: ‘al naharotham ve’al ye’oreihem’ (on their rivers and on their canals). Thus, according to Onkelos, all rivers are called ye’orim, with the large ones being called both n’haroth and ye’orim while those canals constructed by man are also called ye’orim. (Thus the word nahar applies only to a natural river, while the word ye’or applies to both a natural river and a man-made canal.) Thus we find that the Tigris, besides being called nahar, is also called ye’or, as it is written, I was by the side of the great ‘nahar’ (river), which is Tigris… and behold a man clothed in linen, (Daniel 10:4-5.) and it is further written there: And, behold, there stood other two, the one on the bank of the ‘ye’or’ (river) on this side, and the other on the bank of the ‘ye’or’ on that side. And one said to the man clothed in linen, who was above the waters of the ‘ye’or’ (river). (Ibid., 12:5-6.) In my opinion the fact is as Onkelos said, (When he said that ye’or and nahar are both terms for rivers.) as both ye’or and nahar convey the same concept, both being an expression for orah (light). The rain, likewise, is called or (light), as it is said: He spreadeth ‘oro’ (His light) upon it; (Job 36:30.) He spreadeth abroad the cloud of ‘oro’ (His lighting); (Ibid., 37:11.) and as Rabbi Yochanan said, (Bereshith Rabbah 26:18.) “All verses in Elihu’s speech in the book of Job containing the word orah refer to the coming down of rain.” Perhaps this is because the rains are influenced by the luminaries, (“Luminaries.” In his commentary to Job 36:30, Ibn Ezra writes: “For the rain is called or (light) on account of the small luminary (the moon), since its movements, by command of the Creator, cause the rain.” An identical explanation is also found in R’dak’s Sefer Hashorashim, under the root or.) and the rivers which are formed by the rains are thus related to their first cause, (This explains why rain is referred to in Elihu’s speech as or (light), since the rain is caused by the movement of the luminaries, as explained above.) the luminaries.

ויהי מקץ שנתים ימים, two whole years according to Leviticus 25,29-30 ימים תהיה גאולתו, “it may be redeemed until the end of one year.” Here the Torah speaks of שנתים, i.e. twice a year. The word ימים as meaning a year has already occurred in Genesis 24,54 ימים או עשור, “a year or at least 10 months.” Also in Exodus 13,10 we find the expressionמימים ימימה, which means: “from year to year, annually.” When the words מקץ שנתים occur without the addition of the word ימים, they mean “one year.” When an animal did not yet reach the first anniversary of its birth it is called as being בן שנתו, “an up to one year old.” (compare Leviticus 12,6)

ויהי מקץ AND IT CAME TO PASS AT THE END — As the Targum renders it by מסוף “at the end” All forms of the noun קץ signify one end or the other.

על היאר BY THE RIVER — No other river is called יאר) except the Nile, because the whole country (Egypt) is full of artificially constructed canals (יאורים) and the Nile flows into them and fills them with water, since rain does not fall in Egypt as regularly as in other lands.

קץ ,מקץ von קצץ verwandt mit גזז abschneiden, trennen, auch mit כסם Zahl und Maß bestimmen, wovon כס ein Gefäß von bestimmtem Maß. Vergl. גזר ,כרת: trennen und bestimmen. So auch קצץ beides. ויהי מקץ: es war eben, als man von Beendigung zweier voller Jahre kam. — פרעה: kein Nomen proprium, sondern Bezeichnung der königlichen Würde in Ägypten, wie alle Könige in Philistea Abimelech heißen. Demgemäß ist das Wort allerdings ägyptischen Ursprungs. Würde es hebräisch oder die Bedeutung in beiden Sprachen dieselbe sein, so käme es von פרע, ungebunden sein, und wäre eine sehr charakteristische Bezeichnung der Majestät in Ägypten. Es gab keinen Staat, wo alles so gebunden, so fest geregelt war, wo sich das ganze Staatsleben in so festen Klammern bewegte, wie Ägypten. Einen gab es da, der frei war, es war die Spitze, der König, er hatte das alle fesselnde Band der Staatsgewalt zu halten, er war somit frei, jedoch auch nur in seiner Art; denn in Wirklichkeit war es war ein Königstraum. — עמד על, wo es nicht konkret auf etwas stehen bedeutet, heißt es in der Regel nicht nur räumlich neben etwas stehen, sondern zugleich Geist und Gedanken darauf gerichtet haben. העומד על (Schmot 18, 13). ויעמד העם על משה בני עמך (Daniel 12, 1 [siehe Bereschit 28, 13]). Also: er stand sinnend an dem Flusse. Der Fluss war Gegenstand seiner Betrachtung, der Fluss, der durch seine Überschwemmung die ganze Fruchtbarkeit des Landes bedingt. — יאר vielleicht verwandt mit קער ,יער, vielleicht auch קערה .יהר: Schüssel, also: Behältnis zur Aufnahme von Flüssigkeiten. יערת רבש, also ebenfalls eine Ansammlung von Flüssigkeiten. Möglich auch, daß auch יער darum Wald bedeutet, da Waldung für die Gegend ebenfalls eine Vermittlung der Ansammlung von Feuchtigkeiten ist. Somit יאר eine Wassersammlung, speziell der Nil, in welchem sich die von den Gebirgen herabströmenden Wassermengen ansammeln und überfließen. Vielleicht so auch גבר יָהִיר übersprudelnder Mutwillen, ולא ינוה, der daher keine bleibende ruhige Stätte gewinnt (Habakuk 2, 5).

ויהי מקץ..ופרעה חולם, while he was dreaming about all kinds of matters of no relevance, matters reflecting what he had experienced during the course of the previous day, he also dreamt something totally unrelated to matters he could relate to, i.e. he saw himself standing on the banks of the river. The word חולם in the present tense, as opposed to חלם in the past, recalls Daniel’s statement as well as the Talmud’s statement in Berachot 55 that generally the subjects one dreams about are unfinished business of what one had been thinking of in the course of the previous day.

Every form of the word קץ means “the end.” It is obvious that קץ means “end,” as Onkelos translates it. However, [Rashi is answering the] question: Why does Scripture write the word ימים? It would be understandable if קץ did not [always] mean “end,” but [also can mean] “some of,” as in מקצה אחיו, “From some of his brothers” (47:2). Accordingly, here it mentions ימים to indicate that it was two full years, not part of two years. But if מקץ always means “end,” why does Scripture write ימים? Rashi answers: We might think מקץ means “some of,” and it always means this, unless it is evident otherwise from the verse. That is why it is written here ימים — to show that it means “end,” and not “some of.” Consequently, קץ always means “end.” For it is evident here that קץ means “end,” and we make a gezeirah shavah between קץ [written here, and any other instance of] קץ. Thus Rashi says, “And [henceforth,] every form of the word קץ means ‘the end’.” So it seems to me, as opposed to Re’m’s explanation, that Rashi says every form of the word קץ means “the end” because Rashi wishes to distinguish קץ from קצה. This is because קצה sometimes means “end,” as in: “At the end (מקצה) of three years” (Devarim 14:28). And it sometimes means “side,” as in: “One cherub on this side (מקצה)” (Shemos 25:19). And it sometimes means “some of,” as in: “From some of (מקצה) his brothers” (47:2). Although [the word קץ] appeared several times previously in Scripture, [and Rashi did not comment there,] this is not problematic, as many similar cases exist [where Rashi does not explain a word the first time it appears]. Re’m writes: We need not object that it says, “At the קץ of seven years, you are to make shemitah” (Devarim 15:1), which apparently means at the beginning of shemitah, as it is written, “But in the seventh year you must let it rest” (Shemos 23:11). For [the answer is:] The verse in Devarim is speaking of releasing debts (השמטת כספים), and this is at the end of shemitah.

All other rivers are not referred to as יאורים except for the Nile... Rashi is answering the question: Why is it written היאור, with a definite article? [The answer is:] Perforce it refers to the known יאור, mentioned earlier — the four נהרות written in Bereishis (2:11). Accordingly, why is it not written נהר here, like it does there? Surely [the answer is:] If it was written נהר here, we would not know which נהר, as four נהרות were mentioned earlier. Thus it says יאור, meaning the נהר that has יאורים. And all other נהרות are not called יאורים, only the Nile, as Rashi goes on to explain. The Nile is the Pishon River mentioned in Bereishis, as Rashi explains there. When Rashi says, “All other rivers,” he is referring to the other three נהרות written in Bereishis.

The entire country is made up of man-made canals, and the Nile overflows... Rashi is answering the question: Since this verse is referring to one of the rivers mentioned in Bereishis, why is it not mentioned by its name? [The answer is:] Since Egypt is made up of man-made יאורים, its river [came to be] called יאור. But all other rivers [of other countries] are not made up in this manner.

It was at the conclusion of two years since the chief butler had been restored to his post; Pharaoh was dreaming: Behold, in his dream he stood at the Nile River, upon which all life in Egypt depended.

ויהי מקץ שנתים ימים, “it was at the end of two years.” Pharaoh’s dream occurred two years after the reinstatement of the chief of the cupbearers. Although the Torah did not specify when the two years which it describes as having ended commenced, it is reasonable to assume that they commenced at the time the cupbearer had been released. The Torah implies that although the time had come then for Joseph to be released also, the fact that he pinned his hopes on the goodwill of the cupbearer whose good fortune he had foretold caused G’d to keep him in jail for another two years. As a result, he spent a total of 12 years in jail. He had served in the house of Potiphar for only one year. We arrive at this conclusion by the verse which says “the blessing of G’d was on the house of the Egyptian both in the field and in the house, the field being a reference to the summer, and “the house” being a reference to winter, the season when most people in temperate climates spend most of their time indoors. He had already been in jail for 9 years before the king’s prisoners joined him there. This is clear from the verse (Genesis 40,4) “they had been in jail for one year.” (a reference to the two ministers.) These ten years were followed by another two years that ended at the beginning of our portion. This account is difficult to reconcile with a statement in the Midrash Hagadol on Genesis 40,1 that the cupbearer and the chief baker sinned [in the sense that the Satan encouraged them to sin, Ed.] in order that they should have reason to bemoan their own fates instead of slandering Joseph, etc.” If the Midrash is correct, it is strange that they were not jailed many years previously. Perhaps one could say that though both the cupbearer and the chief baker committed a variety of sins against their king much earlier, the identity of these sinners had not been discovered until much later so that they were not jailed until Joseph had already been in jail for nine years.

מקץ, Rashi, following Onkelos, translates this as “at the end.” The reason he interprets the word as meaning “at the end,” is so we should not misunderstand its meaning to be “at the beginning,” as in Deut. 14,28 מקצה שלש שנים, where it means “the beginning of the third year.”

שנתים ימים, “two years;” seeing that the word שנתים means “two years,” why did the Torah add the superfluous ימים “years?” Some commentators explain this as meaning that here the Torah speaks of solar years instead of lunar years, as in ימים תהיה גאולתו, “it is to be redeemed within a year.” (lunar year of 12 months.) (Leviticus 25,29). This is supported by the words עד מלאת לו שנה תמימה, “until he has completed a full year” (Leviticus 25,30) Other commentators understand the phrase as referring to two of three ימים that Joseph spoke of in interpreting the dreams of the cupbearer and chief baker.

ופרעה חלם, “and Pharaoh had a dream.” The prefix letter ו at the beginning of the word ופרעה, is an oblique confirmation of the statement by our sages that G’d does not set in motion an important sequence of events without first consulting with the Heavenly Tribunal and revealing it to His prophets. Joseph, supposedly, also dreamt Pharaoh’s dream. We are therefore encouraged to treat this paragraph as a continuation of the preceding one by means of this letter ו, although on the face of it, it would appear to introduce something not connected to what immediately preceded it. [the Talmud does not include Joseph in its list of 48 prophets and 7 prophetesses. Ed.]

והנה עומד על היאור, “and here he was standing over the river (Nile)” According to Rashi no other river has ever been referred to as יאור. Nachmanides disagrees, saying that the river Tigris has also been described as יאור as we know from Daniel 12,6 where the word יאור cannot refer to the Nile but must refer to the Tigris. We also find that Onkelos translates the word יאור simply as נהרא, “river.” If it were a designation that applies exclusively to the river Nile, Onkelos could not have chosen the word נהרא to describe it. The word יאור is a derivative of the word אור, light, and we also find the word אור describing גשם, rain. (Job, 37,11 יפיץ ענן אורו, “the cloud spreads its rain). Bereshit Rabbah, 26,7 (quoting Rabbi Yochanan) states that wherever in the Book of Job, Elihu speaks of אור, he refers to rainfall. Perhaps this is all connected to the vapours rising from the streams and rivers, eventually producing rain. [the author must consider the “atmosphere” as another term describing light in the sense of daylight (seeing that we have daylight even when the sun does not shine, and as proof he considers the rainbow as part of this “atmosphere.” [Seeing that the author engages in speculation, I have added my own so as to make his speculation more plausible sounding, even if not scientifically correct. Ed.]

“After two years time” [41:1]. At the end of two years, Pharaoh had a dream. Hizkuni writes. The Talmud writes in [tractate] Sotah. (B. Sotah, 36b.) Joseph wanted to sleep with his master’s wife, but the image of Jacob appeared and overcame his inclination. He stuck the nails of his ten fingers in the earth and allowed the semen to go out. The king found a nail in it and he was angry. He was supposed to have twelve tribes like his father. Nonetheless, he only had two children, because he had lost the children when he released semen from his ten fingers. Also as a result, Joseph was commanded to be in prison for ten years and a further two years because he had relied on the chief cupbearer. (Hizkuni, Genesis, 41:1.) After twelve years Pharaoh had a dream where he was standing by the water, and after two years Pharaoh had a dream. Bahya and Toldot Yizhak ask, why did the verse not say, and Pharaoh, king of Egypt? The explanation is because his downfall first came with the ten plagues, through the hand of Moses, who punished the river that it became all blood. Here, the dream was by the water, and that is why the verse does not want to call him king. That is to say, his kingship had become ordinary near the water. Therefore in the whole portion it is just written Pharaoh and not king. As soon as he starts to think that Joseph should become a king, He remembered Pharaoh, “when he stood before Pharaoh, king of Egypt” [41:46]. That is to say, for the sake of Joseph’s honor it says that Pharaoh was a king, and he made Joseph a king. The verse shows us that the kingdom of Pharaoh remained standing because Joseph had given him the advice that he should gather grain for the famine. Therefore, it also says, “by the river” [41:1]. This means, he dreamed that he was standing over the water. It should have correctly said, by the bank of the river. This would have meant, by the shore of the water. This shows us that Pharaoh made himself to be a false god. He was a lord and said that he created the water, and what the evildoer intended came to him in a dream. The Holy One wanted to drown Pharaoh with dreams and to make his wise men fools, that they should not know what the dream meant, in the expectation that Joseph would come and explain the dream and would become a king. (Bahya, Genesis, 41:1; Toldot Yizhak, Genesis, 41:1.)

"And it came to pass at the end of two years" (Beresheet 41:1). Rabbi Chiya opened the discussion with the verse, "He puts an end to darkness, and searches out all perfection, the stone of darkness and the shadow of death" (Iyov 28:3). "He puts an end to darkness" is the end of the left. He hovers about the world; he hovers above and stands before the Holy One, blessed be He, and blames and accuses the world. As it is written, he "searches out all perfection (Heb. תַּכְלִית)," for his deeds are not intended to achieve good, but rather to exterminate (Heb. lechalot) and bring extinction to the world.

Chapter (66) 67: Torah [1] After two years’ time, (Genesis 41:1). Like Scriptures say: "As an endless dream [(with no awakening, so was their end [viz. Isaiah 37:36])]. The Lord (אֲ֝דֹנָ֗י), in the city [that they violated (Jerusalem)], despised their form [(burning them all)]." (Psalm 73:20). The Holy One, blessed be He, God does not reveal himself to the wicked during the day, and why is that? To shame them, like a dream in the summer, and why at night? Because their deeds are darkness and obscurity, as it is written, "And it shall be in the darkness of their deeds" (Isaiah 29:15). Therefore, He reveals Himself to them in darkness, like a dream in the summer. And even at night, the wicked are not worthy of having God revealed to them. However, He makes Himself a messenger to the wicked in order to fulfill the wishes of the righteous. This is also evident in the case of Pharaoh. When he took Sarah, God did not send an angel or a fiery seraph, but rather He Himself, as it were, went and struck Pharaoh and finished with him, as it is written, "And the Lord afflicted Pharaoh and his household with great plagues" (Genesis 12:17). This was in the merit of Sarah, as it is written, "On account of the matter of Sarah, the wife of Abraham" (ibid. 18). Two are better than one. And similarly, when Abimelech took Sarah, God appeared to him in a dream at night, as it is written, "Then God came to Abimelech in a dream at night" (Genesis 20:3). And so it was with Laban, as it is written, "Then God came to Laban the Aramean in a dream at night" (Genesis 31:24). Similarly, Pharaoh showed him in a dream what he was going to do, and it came to pass at the end of two full years that Pharaoh dreamed. And so it was with Nebuchadnezzar, who dreamed dreams. Why did God reveal Himself to them in dreams? To shame them, "Like a dream of summer, O Lord, may their city be put to shame." [Psalm 73:20]

[3] Another interpretation: "And there will be an end..." Like Scriptures say: "For I will restore health to you, and I will heal you of your wounds" (Jeremiah 30:17). The measures of God are not like the measures of flesh and blood, for He can strike with a sword and heal with a sword. He is able to heal Israel in the very thing in which they sinned. For example, when they sinned with a cloud, it is written, "He has covered Himself with a cloud" (Lamentations 3:44), and they were struck with a cloud, as it is written, "Behold, he shall come up like clouds" (Jeremiah 4:13), and they were healed with a cloud, as it is written, "Who are these that fly as a cloud?" (Isaiah 60:8). Similarly, it is written, "And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day" (Isaiah 4:5). When they sinned with a thick darkness, it is written, "And darkness shall cover the earth" (Isaiah 60:2), and they were struck with darkness, as it is written, "He has made my skin black and my bones to shake" (Lamentations 3:4), and they were healed with darkness, as it is written, "Who are these that fly as a cloud?" (Isaiah 60:8). When they sinned with justice, it is written, "They judge not the cause, the cause of the fatherless" (Jeremiah 5:28), and they were struck with justice, as it is written, "He will speak judgment to the Gentiles" (Isaiah 42:1), and they were healed with justice, as it is written, "Zion shall be redeemed with judgment" (Isaiah 1:27). They were struck in dreams, "as a dream when one awakens" (Psalms 73:20), and they were healed in dreams, "Your old men shall dream dreams" (Joel 3:1). Similarly, Joseph was not sold except for the sake of dreams, as it is written, "Behold, this dreamer comes" (Genesis 37:19), and he was healed in a dream, as it is written, "And it came to pass at the end of two full years, that Pharaoh dreamed" (Genesis 41:1), "For I will restore health to you, and I will heal you of your wounds" (Jeremiah 30:17).

[2] additional interpretation: In the second year of Darius, why did The Holy One, blessed be He, choose to mention Zion? It is because everything that happened to Joseph also happened to Zion, [and why mention] Joseph? "And Israel loved Joseph" (Genesis 37:3), and [Order of lines inverted for clarity.] "The LORD loves the gates of Zion" (Psalms 87:2). "Joseph's brothers hated him" (Genesis 37:5), and "Zion was hated for the voice of her groaning" (Jeremiah 12:8). Joseph, "Behold, we are binding sheaves" (Genesis 37:7), and Zion, "Let Zion come, let her rejoice in her king" (Isaiah 62:1). Joseph's brothers said to him, "Do you indeed reign over us?" (Genesis 37:8), and Zion says, "Your God reigns over you" (Isaiah 52:7). Joseph dreamed a dream (Genesis 37:5), and Zion says, "When the Lord restored the fortunes of Zion, we were like those who dream" (Psalm 126:1). Joseph said, "Here comes that dreamer" (Genesis 37:19), and Zion says, "For Zion's sake I will not keep silent, and for Jerusalem's sake I will not be quiet" (Isaiah 62:1). Joseph said, "Come now, let me show you the kindness of my brothers" (Genesis 37:14), and Zion says, "Seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf" (Jeremiah 29:7). Joseph's brothers saw him from afar (Genesis 37:18), and Zion says, "The Lord appeared to me from far away" (Jeremiah 31:3). Joseph and before they approached him to kill him (Genesis 37:18). "They conspire against your people; they plot against those you cherish." (Psalm 83:3). "And they stripped Joseph of his coat" (Genesis 37:23), "And they will strip off your clothes and take your fine jewelry" (Ezekiel 23:26). "And they threw him into the pit" (Genesis 37:24), "He has walled me in so I cannot escape; he has weighed me down with chains" (Lamentations 3:7). "The pit where there is no water" (Genesis 37:24), "They threw Jeremiah into a cistern, where he sank into the mud" (Jeremiah 38:6). "They sat down to eat bread" (Genesis 37:25), "Those who once ate delicacies are destitute in the streets" (Lamentations 4:5). "And they drew Joseph up and lifted him out of the pit" (Genesis 37:28), "And they pulled Jeremiah up with ropes and lifted him out of the cistern" (Jeremiah 38:13). "And Jacob tore his clothes" (Genesis 37:34), "The Lord did what he had planned; he carried out his word" (Lamentations 2:17). Joseph put a sackcloth on his waist (Genesis 37:34), and Zion put on sackcloth, lamented, and girded herself with mourning (Isaiah 22:12). Joseph refused to be comforted (Genesis 37:35), and Zion said, "Do not comfort me" (Isaiah 22:4). Joseph was sold by his brothers to the Ishmaelites (Genesis 37:28), and Zion and the sons of Judah and the sons of Jerusalem were sold to the Greeks (Joel 4:6). Behold, what happened to Joseph happened to Zion. The good things are also mentioned; "Now Joseph was handsome in form and appearance" (Genesis 39:6), and Zion, "This beautiful city, admired by all" (Lamentations 2:15). "Joseph is not greater in this house than I" (Genesis 39:9), but "The Lord is great in Zion" (Psalm 99:2). "The Lord was with Joseph" (Genesis 39:21), and "My eyes and my heart will be there always" (1 Kings 9:3). "And Joseph found grace in his sight" (Genesis 39:21), and "Therefore, Zion, you are redeemed by mercy". Joseph was taken out of the pit, his clothes were changed (Genesis 41:14), and Zion, "Though your sins are like scarlet, they shall be as white as snow" (Isaiah 1:18). Joseph was clothed in fine linen* [*שש means = something "bleached white", byssus (Latin = cotton), linen, fine linen, also: alabaster, similar stone, marble. Also means number 6] (Genesis 41:42), and Zion, "Awake, awake, put on your strength, O Zion!" (Isaiah 52:1). Joseph was redeemed after two years, from the day he interpreted the dreams of the butler and the baker (Genesis 41:1), and it came to pass after two full years that Zion was redeemed in the second year of Darius (Haggai 1:1). Therefore, David said, "You have redeemed your people with your arm, the sons of Jacob and Joseph" (Psalm 77:16).

Rabbi Abahu said: This is analogous to the son of kings, who would sleep in his cradle and flies would alight on him. When his nursemaid came, she bent over him and suckled him and they flew away from upon him. So, initially, “behold, the angels of God were ascending and descending on it” (Genesis 28:12). When the Holy One blessed be He revealed Himself they fled from on it. Rabbi Ḥiyya Rabba and Rabbi Yanai, one said: “On it” – on the ladder; and one said: “On it” – on Jacob. The one who said: “On it,” on the ladder, it works out well. However, according to the one who said: “On it,” regarding Jacob, does He stand over him? Rabbi Yoḥanan said: The wicked stand over their gods – “Pharaoh was dreaming, and behold, he stood over the Nile” (Genesis 41:1). (The Egyptians worshipped the Nile.) But the righteous, their God stands over them, as it is stated: “Behold, the Lord was standing over him, and said: I am the Lord, God of Abraham.”

“It was at the conclusion of two years, and Pharaoh was dreaming: and, behold, he stood at the Nile” (Genesis 41:1). “It was at the conclusion of two years.” “He sets an end to darkness” (Job 28:3) – He set a time for the world, how many years it would spend in darkness. Why did He set a time for darkness? Because as long as the evil inclination is in the world, there is darkness and the shadow of death in the world, as it is written: “The stone of thick darkness and the shadow of death” (Job 28:3). If the evil inclination is removed from the world, there is no darkness and shadow of death in the world. Another matter, “He sets an end to darkness” – He set a time for Joseph, how many years he would spend in the darkness in prison. When the end came, Pharaoh dreamed a dream.

“It was at the conclusion of two years, and Pharaoh was dreaming: and, behold, he stood at the Nile” (Genesis 41:1). “It was at the conclusion of two years.” “He sets an end to darkness” (Job 28:3) – He set a time for the world, how many years it would spend in darkness. Why did He set a time for darkness? Because as long as the evil inclination is in the world, there is darkness and the shadow of death in the world, as it is written: “The stone of thick darkness and the shadow of death” (Job 28:3). If the evil inclination is removed from the world, there is no darkness and shadow of death in the world. Another matter, “He sets an end to darkness” – He set a time for Joseph, how many years he would spend in the darkness in prison. When the end came, Pharaoh dreamed a dream. “It was at the conclusion of two years.” “In all toil there is advantage, but lips’ talk is only for detriment” (Proverbs 14:23). Rabbi Shimon bar Abba said: Like the difference between one who drinks hot water and one who drinks cold. (Even the toil of heating water brings an advantage, as hot water was considered more healthy to drink (Etz Yosef). ) “But lips’ talk is only for detriment.” (If someone just talks and does not take action, he will suffer. ) There was a certain bone gatherer in Tzippori, some say he was Rabbi Shimon bar Abba. When he would see black bones, he would say, these are drinkers of water; red, these are drinkers of wine; white, these are drinkers of hot water. Another matter, “in all toil there is advantage” – from all the suffering Joseph underwent with his master’s wife, he gained an advantage. How so? He took her daughter. (Joseph married Asenat, daughter of Potifera (Genesis 41:45), and Potifera is identified by the Sages as Potiphar (see Bereshit Rabba 86:3). ) “But lips’ talk is only for detriment” – because he said to the chief butler: “Remember me…and mention me” (Genesis 40:14), two years were added for him, (Joseph spent an additional two years in prison. ) as it is stated: “It was at the conclusion [of two years].”

“Happy is the man who has made the Lord his trust” (Psalms 40:5) – this is Joseph. “And did not turn to the proud” (Psalms 40:5) – because he said to the chief butler: “Remember me…and mention me,” two years were added for him. “Happy is the man who makes the Lord his trust” – Rabbi Yudan said: Many myriads of myriads tend after falsehood, woe unto anyone who puts his trust in them. “For a dream comes with a multitude of concerns” (Ecclesiastes 5:2) – Pharaoh said: ‘Who stands over whom – I for my god, or my god over me?’ (The Nile was an Egyptian deity. Pharoah said: ‘Does it make sense that I protect my god, or that my god protects me?’ ) [Joseph] said to him: ‘You, over your god.’ That is what is written: “It was at the conclusion [of two years, and Pharaoh was dreaming: and, behold, he stood at the Nile.]” (The phrase “he stood at [al] the Nile” can alternately be translated, “he stood over the Nile,” as though Pharoah was standing guard to protect the Nile. ) “For he emerged from prison to reign” (Ecclesiastes 4:14) – this is Joseph, who emerged from Pharaoh’s prison. “Emerged…to reign” – “Pharaoh sent [and summoned Joseph, and they rushed him from the dungeon]” (Genesis 41:14). “For even in his reign, he is revealed as poor” (Ecclesiastes 4:14) – due to Joseph’s reign, the impoverishment of Potifera was revealed. (As long as Joseph was in his home, Potifar thrived. After Joseph left, his fortunes changed.) Another matter, “it was at the conclusion.” “I saw all the living, who walk under the sun” (Ecclesiastes 4:15) – this is Joseph. “With the second child” (Ecclesiastes 4:15) – these are the two years that were added for him. Why were two years added for him? So that Pharaoh would dream and [Joseph] would be elevated by means of the dream, as it is stated: “It was at the conclusion of two years.”

“And Pharaoh was dreaming” – do not all people dream? Astonishing! It is, rather, that a king’s dream pertains to the entire world. “And Pharaoh was dreaming.” Rabbi Yoḥanan said: The wicked stand over their gods – “and Pharaoh was dreaming: and, behold, he stood at the Nile.” (The phrase “at [al] the Nile” can also be translated “over the Nile.” ) But the righteous, their God stands over them [to protect them]: “Behold, the Lord stood over him” (Genesis 28:13). “And, behold, there were coming up from the Nile seven cows, fair of appearance and fat-fleshed, and they grazed in the pasture [baaḥu]. And, behold, seven other cows were coming up after them from the Nile, unsightly of appearance and lean of flesh, and stood alongside the other cows on the bank of the Nile” (Genesis 41:2–3). “And, behold, [there were coming up] from the Nile” – it was a hint to him, (This was a hint as to the meaning of the dream. ) as plenty comes to Egypt only by means of the Nile, and similarly, famine comes to Egypt only by means of the Nile. “And, behold, from the Nile” – when the years are good, the creatures become brethren [aḥim] with one another. “They grazed in the pasture [baaḥu]” – love [ahava] and fraternity [aḥva] come to the world. Likewise it says: “Your livestock will graze on that day on a broad plain [kar nirḥav]” (Isaiah 30:23) – a satiated [kiri] slave, a satiated [kiri] master. Likewise it says: “The mountains will bear peace [for the people]” (Psalms 72:3) – if the mountains have borne their produce, there is peace among the people. “And, behold, seven stalks, thin and blighted by the east wind, were growing after them” (Genesis 41:6). “And, behold, seven stalks, thin…” – when the years are bad, people’s bodies break out in sores. (The term employed by the verse for growing is tzomeḥot, and in rabbinic Hebrew the related term tzemaḥim is another word for sores. )

“For the dream comes with much concern; and a fool's voice with many words” (Ecclesiastes 5:2). “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the generation of the Flood were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – due to the many words that they expressed from their mouths, and said: “What is the Almighty that we should serve Him…” (Job 21:15). Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the generation of the Dispersion were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: “And we will make a name for ourselves…” (Genesis 11:4). Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the Sodomites were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: Let the convention of passersby be forgotten from among us; (Let us not allow the welcoming of guests or the performance of kindness to passersby.) that is what is written: “And it forgets that a foot may crush it or a beast of the field trample it” (Job 39:15). Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the Egyptians were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: “Who is the Lord that I should heed His voice…” (Exodus 5:2). Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Sisera were due to the many evil concerns in which he engaged. “And a fool's voice with many words” – as it is stated: “He oppressed the children of Israel…” (Judges 4:3). Another matter: “For the dream comes with much concern,” all the pain and suffering that the Holy One blessed be He brought upon Sennacherib were due to the many evil concerns in which he engaged. “And a fool's voice with many words” – because he cursed and blasphemed, as it is stated: “Who among the gods of all these lands rescued their land [from my hand, that the Lord will rescue Jerusalem from my hand?”] (Isaiah 36:20). Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the tribes of Judah and Benjamin were due to the many evil concerns in which they engaged, as it is stated: “They denied the Lord” (Jeremiah 5:12). Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Nebuchadnezzar were due to the many evil concerns in which he engaged, as it is stated: “Who is the god who will deliver you from my hands?” (Daniel 3:15). Another matter “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Belshatzar were due to the many evil concerns in which he engaged, as it is written: “They drank wine and praised the gods of gold and silver…” (Daniel 5:4). Likewise, you find regarding Pharaoh, (You find a dream that comes with much concern.) as it is stated: “It was at the end of two full years [that Pharaoh dreamed]” (Genesis 41:1). Pharaoh said: (This is stated concerning the conclusion of the verse from Ecclesiastes, “and a fool’s voice with many words.”) Who watches over whom; is it I over my god or my god over me? Is it not I who watches over my god? That is what is written: “It was at the end of two full years [that Pharaoh dreamed, and behold, he was standing over the Nile].” (Pharaoh was standing watch over the Nile, his god.) Likewise you find regarding Aḥashverosh; Rabbi Yehuda ben Rabbi Simon said: All night, Aḥashverosh was seeing Haman standing over him, with his sword drawn in his hand, removing his royal garment from upon him and his crown from upon his head, and seeking to kill him. He would awaken and say: What is this dream? This is a vision. (This is a prophetic vision from Heaven (Etz Yosef). Alternatively, this is but a vision, an inconsequential dream (Maharzu).) Until when? Until the morning came. The king said: “Who is in the courtyard?” (Esther 6:4). They said to him: “Behold, it is Haman standing in the courtyard” (Esther 6:5). He said: ‘This is the dream’; “for the dream comes with much concern.” “Haman had come to the outer courtyard of the king’s palace, to say to the king to hang Mordekhai on the gallows that he had prepared for him” (Esther 6:4), [for himself] and for his comrades. (The verse could have sufficed with “that he had prepared.” “Him” is an allusion to Haman himself and his sons.) [Similarly] it is written: “He prepared weapons of death for himself; his arrows will act against pursuers [ledolekim]” (Psalms 7:14). (These evildoers prepared weapons, but they themselves will ultimately be killed by them.) What is ledolekim? Rabbi [Yehuda HaNasi] said: These are the wicked who cast fire [delek] upon them. Rabbi Yaakov of Kefar Ḥanan said: These are those who ignited the fire in the destruction of the Temple. The Rabbis say: These are the pursuers of Israel, as it is written: “On the mountains they pursued us” (Lamentations 4:19). “Haman said in his heart” (Esther 6:6) – the wicked are under the control of their heart, as it is stated: “Esau said in his heart” (Genesis 27:41), “Yerovam said in his heart” (I Kings 12:26). However, the righteous, their hearts are under their control, as it is written: “Hannah, she was speaking to her heart” (I Samuel 1:13), “David said to his heart” (I Samuel 27:1), “Daniel resolved in his heart” (Daniel 1:8). (Literally: Daniel placed upon his heart.) They are similar to their Creator, as it is stated: “The Lord said to His heart” (Genesis 8:21). Rabbi Levi and the Rabbis: Rabbi Levi said: They think evil in their heart, and I think good in My heart. (This is stated from the perspective of God. The wicked plan to do evil to the righteous, but I ensure that the righteous will not be harmed.) They think evil in their heart, and I judge them regarding their heart, as it is stated: “Their sword will come into their heart” (Psalms 37:15). “Haman said in his heart” (Esther 6:6) – immediately, Haman responded and said: “Let them bring a royal garment” (Esther 6:8). He said to [Aḥashverosh]: ‘You have many garments, but [have them bring] the “royal garment,” the one that you wore on the day that you were crowned.’ “And a horse upon which the king has ridden” (Esther 6:8) – he said to [Aḥashverosh]: ‘You have many horses, but [have them bring] the horse upon which you rode on the day you were crowned.’ “And on whose head the royal crown was placed” (Esther 6:8) – when [Haman] mentioned the crown to him, his face contorted. [Aḥashverosh] said: ‘His time has come.’ That is what is written: “For the dream comes with much concern; and a fool's voice with many words.”

(Gen. 41:1:) NOW IT CAME TO PASS AT THE END OF TWO FULL YEARS THAT PHARAOH DREAMED. This text is related (to Job 28:3): HE PUTS AN END TO THE DARKNESS, AND HE SEARCHES OUT EVERY LIMIT. (Gen. R. 89:1; Gen. R. 97, New Version, on Gen. 49:13 (= p. 1221 in the Theodor-Albeck edition).) There is an end to everything: to the mountains, the hills, the wind, and the waters, even to empty words, even to the darkness. Where is it shown for mountains? Where it is stated (in Is. 40:12): WHO WEIGHS MOUNTAINS WITH A BALANCE AND HILLS WITH SCALES. Where is it shown for the wind? Where it is stated (in Job 28:25): TO FIX A WEIGHT FOR THE WIND. And where is it shown for the waters? (Ibid., cont.:) AND HE HAS FIXED THE WATERS BY MEASURE. Where is it shown for darkness? (Job 28:3:) HE PUTS AN END TO THE DARKNESS. Every single thing, when it comes to a person, even afflictions, has an end. Thus it is stated (ibid., cont.): AND HE SEARCHES OUT EVERY LIMIT. So the Holy One sits and searches out whether afflictions are required for < a person > or not, as stated (ibid.): AND HE SEARCHES OUT EVERY LIMIT. Resh Laqish said: Who has been the cause of this person having afflictions {and deep darkness} come upon him? [(Ibid., cont.:) A STONE OF DARKNESS AND SHADOWY DEATH.] A STONE: This is the evil drive (yetser hara) because it is comparable to the stone of which it is stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH. (Suk. 32a.) Ergo (in Job 28:3): A STONE OF DARKNESS AND SHADOWY DEATH.

Another interpretation (of Job 28:3): HE PUTS AN END TO THE DARKNESS. All the afflictions which come upon humankind have an end to them, as stated (ibid., cont.): AND HE SEARCHES OUT EVERY LIMIT. < The verse > speaks about Joseph when he was bound in the prison. He had been there ten years, and he was to get out in eleven. Ergo (in Job 28:3): HE PUTS AN END TO THE DARKNESS. What is the meaning of (ibid., cont.): AND HE SEARCHES OUT EVERY LIMIT? That, when his time arrived to get out, the Holy One sat down, searched out, and saw that he was required to be in the prison two more years because he had trusted in the chief of the cupbearers in that he said to him two times (in Gen. 40:14): BUT KEEP ME IN YOUR REMEMBRANCE (rt.: ZKR) … AND MENTION (rt.: ZKR) ME UNTO PHARAOH. (Tanh., Gen. 9:9; Gen. R. 89:2; Exod. R. 7:1; M. Pss. 18:28.) The Holy One said to him: You trusted in him with two rememberings (rt.: ZKR). By your life, do two more years < in prison > . Thus it is stated (in Gen. 41:1): NOW IT CAME TO PASS AT THE END OF TWO FULL YEARS.

[(Gen. 41:1:) NOW IT CAME TO PASS AT THE END OF TWO FULL YEARS.] This text is related (to Prov. 14:23): IN ALL TOIL THERE IS PROFIT. Our masters have said: Even in the case of cold water, when they make it hot, it becomes a benefit to the body. IN ALL TOIL THERE IS PROFIT. (Gen. R. 89:2.)

Another interpretation (of Prov. 14:23): IN ALL TOIL THERE IS PROFIT. This was Joseph, who suffered in prison and had gain. (Gen. R. 89:2; Exod. R. 7:1.) NOW (according to Gen. 42:6) JOSEPH WAS THE GOVERNOR. (Prov. 14:23:) BUT TALK FROM THE LIPS < LEADS > ONLY TO A LOSS. Because he had spoken < merely > with his lips and said < to a cupbearer rather than to God > (in Gen. 40:14): BUT KEEP ME IN YOUR REMEMBRANCE, the Holy One said to him: By your life, inasmuch as you spoke improper words with your lips; by your life, you are doing two years more in the prison. Thus it is stated (in Genesis 41:1): NOW IT CAME TO PASS AT THE END OF TWO FULL YEARS.

What is written above on the matter (in Gen. 40:23): YET THE CHIEF CUPBEARER DID NOT REMEMBER JOSEPH. R. Berekhyah the Priest said: YET < THE CHIEF CUPBEARER > DID NOT REMEMBER. He had been remembered, and he was married. (Cf. Codex Vaticanus Ebr. 34, which is probably correct in rendering the last clause as follows: AND HIS BURDEN LIFTED.) But (ibid.) HE FORGOT HIM. He had said outside: I will go and tell Pharaoh about him. Immediately: HE FORGOT HIM. Until the proper time had arrived for him to leave, the Holy One brought false charges against him in order to slander him. Thus it is stated (in Genesis 41:1): NOW IT CAME TO PASS AT THE END OF TWO FULL YEARS.

[(Genesis 41:1, cont.:) THAT PHARAOH DREAMED.] R. Hiyya bar Abba said: < THAT PHARAOH > DREAMED. Does a dead dog dream? < In this case, he was granted prophetic dreams > merely a short while for the sake of the righteous one.

(Genesis 41:1, cont.:) AND HERE HE WAS STANDING OVER THE NILE…. (A more idiomatic translation would be BY THE NILE, but the interpretation here requires this more literal rendering.) The wicked ones establish themselves over their gods, (Like Pharaoh, who was standing over the divine Nile.) but the righteous are secure over their Creator. (Cf. Gen. R. 89:4: “But, as for the righteous, their God establishes himself over them.”)

Let our master instruct us further: What is the difference between the dreams of the righteous and the dreams of the wicked? The dreams of the wicked are neither in the heavens nor on the earth. Thus it is stated (in Gen. 41:1): PHARAOH DREAMED, AND THERE HE WAS STANDING ON THE NILE. So also it is written of Nebuchadnezzar (in Dan. 4:2): {IT WAS} [I SAW] A DREAM, AND IT MADE ME AFRAID, for he was neither on the earth nor in the heavens (cf. vss. 7-8). However, the dreams of the righteous are < both > in the heavens and on the earth. You therefore find that Joseph said to his brothers (in Gen. 37:7): HERE WE WERE BINDING SHEAVES: Ergo, < his dreams were > on the earth. Where is it shown that they were also in heaven? Where it is stated (in Gen. 37:9): HERE WERE THE SUN, THE MOON, AND ELEVEN STARS BOWING DOWN TO ME. So also it was in the case of our father Jacob (according to Gen. 28:12): THEN HE DREAMED THAT HERE WAS A LADDER [PLACED ON EARTH WITH ITS TOP REACHING TO THE HEAVENS. Ergo, < his dream was both > in the heavens and on the earth].

And it came to pass at the end of two full years (Gen. 41:1). May it please our master to teach us the blessing one should offer on experiencing rainfall when mankind is in dire need of water. Our masters teach us: One should say upon seeing rain, “Blessed be He who is good and does good.” Where does the rain descend from? R. Eliezer answered as follows: The entire world consumes the waters of the ocean. Whereupon R. Joshua remarked: Is not the ocean water salty? Indeed it is, he replied, but it is sweetened by the clouds in the firmament. R. Simeon the son of Lakish said: Why are the clouds called sh’hakim? Because they grind (sh’hukim) the water (into raindrops) and sweeten it before they descend. The amount of rain that will fall is predetermined, for the Holy One, blessed be He, prescribes the amount of rain that is to fall between Rosh Hashanah and the end of the year. (The amount of rainfall is determined on the last day of Sukkot. See Ginzberg, Legends of the Jews 5:283.) R. Simeon the son of Yohai said: When Israel is worthy, the rain falls upon the plants, the trees, (and) the seeds, and all mankind is blessed, but when it transgresses, the rain descends into the ocean and rivers. The predetermined amount of rainfall, however, is never reduced, because every promise spoken by the Holy One, blessed be He, is fulfilled in its entirety.

R. Joshua the son of Levi declared: Observe that the ways of the Holy One, blessed be He, are not like the ways of man. A man cuts himself with a knife and heals himself with plaster, but the Holy One, blessed be He, heals with the very thing with which he wounds, as is said: For I will restore health unto thee, and I will heal thee of thy wounds (Jer. 30:17). Joseph was sold because of a dream, as is said: Behold the dreamer cometh … come, let us go and sell him to the Ishmaelites (Gen. 37:27), and he governed because of a dream, as is said: And it came to pass at the end of two full years that Pharaoh dreamed (Gen. 41:1).

What did Joseph do? First he stationed watchmen at each of the gates, as described in the portion At the end of two full years (Gen. 41:1). He then seized Simeon and bound him, for it was Simeon who had hurled him into the pit. Furthermore, he wanted to separate him from Levi, lest they conspire together to kill him. Simeon cried out to his brothers: “You permitted this to happen to your brother Joseph, and now you are permitting the same thing to happen to me.” “What can we do?” they asked, “Our people will die of hunger” (if we resist). “Do whatever you wish,” he shouted, “but I challenge anyone to imprison me.”

"Until the appointed time, his word had not yet come. Rabbi Chiya bar Abba and the rabbis disagreed. One said, 'Until Joseph's word comes to pass,' while the other said, 'Until the word of the Holy One, blessed be He, comes to pass, which Joseph said to the chief butler (Genesis 40:14), "But think of me when it is well with you." The Holy One, blessed be He, said to him, "You spoke truthfully; you will live another two years," as it says (Genesis 41:1), "After two years of time." Therefore, "Until the appointed time, his word had not yet come." The king sent and released him, and he was put in charge of his household. Rabbi Levi said in the name of Rabbi Yochanan ben Saul, "Joseph said to them, 'What do you think, that the Holy One, blessed be He, would not let me taste of what my grandfather Jacob blessed, saying (Genesis 27:29), "Let peoples serve you, and nations bow down to you"? Therefore, as it says (Genesis 41:40), 'And Joseph ruled over the land.' 'Put him in charge of his household, to bind his princes at his pleasure; and teach his elders wisdom' (Psalms 105:21-22)." Another explanation is that his rulership is alluded to in the verse (Genesis 41:45), "Pharaoh called Joseph's name Zaphenath-paneah and gave him to wife Asenath the daughter of Potiphera." And he ruled over his people, and the Egyptians strengthened him. Rabbi Shimon ben Lakish said, "What is this matter comparable to? It is like two officials who are in the palace, one is great and the other is also great, but one is greater than the other. It is also like two mighty warriors, one is mighty and the other is also mighty, but one is mightier than the other. Their hearts were turned against him." Rabbi Chiya said in the name of Rabbi Yochanan, and Rabbi Yudan said in the name of Rabbi Yehozadak, "Yesterday (Genesis 45:16), 'The voice was heard,' etc., and Pharaoh was pleased with him. Now their hearts were turned against him (Exodus 1:8), 'And there arose a new king over Egypt.'"

“The Lord spoke to Moses and to Aaron, and commanded them concerning the children of Israel and concerning Pharaoh king of Egypt, to take the children of Israel out of the land of Egypt” (Exodus 6:13). “The Lord spoke to Moses and to Aaron, and commanded them concerning the children of Israel” – that is what is written: “In all toil there is profit, but the talk of the lips brings only lack” (Proverbs 14:23). For all matters in which a person expends effort for the sake of Torah, he is rewarded. Could it be so even in matters of futility? The verse states: “But the talk of the lips brings only lack.” You find that Joseph was deserving to be placed in prison for only ten years because he slandered his ten brothers; but because he said to the butler: “If only you remember me with you…and mention me to Pharaoh” (Genesis 40:14), two additional years were added for him, as it is stated: “It was at the end of two years” (Genesis 41:1). Likewise you find in Moses’s regard; initially, he was worthy to have the divine speech commune with him by himself, but because he said: “Please…send by means of whom You will send” (Exodus 4:13), it was stated to him: “Is there not Aaron your brother the Levite?” (Exodus 4:14). Here, too, “[Moses spoke before the Lord saying:] Behold, the children of Israel did not heed me…” (Exodus 6:12); he was worthy to have all the miracles performed through him, but because of this the divine speech communed with [both] him and Aaron, as it is stated: “The Lord spoke to Moses and to Aaron.”

Days and four months. The minimum [number] of days is two. It is impossible to explain this word, 'יָמִים' as a year (As we find יָמִים to mean ‘year’ in Bereishis 41:1.) because Dovid did not go to Achish until Shmuel had died, and Shaul only reigned after Shmuel's death (Therefore יָמִים is to be taken literally, i.e., days.) four months, as we learned in Seder Olam. Also [this can be deduced from the following:] the number of Eili's years [forty years which he judged Yisroel], (Above 4:18.) and the twenty years that the Ark was in Kiryas Ye'arim (Above 7:2.) total sixty years. Subtract from that Shmuel's fifty-two years, plus one year from his conception, with these four months, plus the seven years which Dovid reigned in Chevron (II Shmuel 2:5.) before he brought the Ark from Kiryas Ye'arim. This [calculation] discloses that Shaul reigned after Shmuel's death but four months.

The Gemara asks: But say that yamim means two years, as it is written: “And it came to pass at the end of two years of days [yamim]” (Genesis 41:1). The Gemara rejects this: We derive the meaning of the term yamim in a case where it does not have the term years mentioned with it, as in the case of Absalom, from another usage of the term yamim that does not have the term years mentioned with it, i.e., the verse about houses of walled cities. And this usage of the term yamim that does have the term years mentioned with it will not prove otherwise.

It was at the end of two full years, that Pharaoh had a dream, and behold, he was standing on the bank of the river.

It was at the end of two years, that the remembrance of Joseph came before the Word of the Lord. And Pharoh dreamed, and, behold, he stood by the river,

Behold, there came up out of the Nile seven cows, healthy and good (Gen. 41:2). For man and beast you save, O LORD (Psalm 36:7), “These are people who are mentally crafty but consider themselves as animals” (Hullin 5b). For a person, of his own account, has nothing; and the fact that he does have some good thing or quality comes from God, since the LORD gives wisdom; from his mouth [come knowledge and understanding] (Proverbs 2:6). Now, the seven characteristics are: (1) Love [Hesed], to love God; (2) Awe [associated with the Kabbalistic sefirah of Gevurah (Strength)], to be in awe of [God]; (3) Beauty [Tiferet], to glorify God; (4) Victory [Netzah], to triumph over the Evil Inclination – “A person should always incite his Good Inclination against his Evil Inclination” (Berakhot 5a); (5) Splendor [Hode], to praise God; (6) Foundation [Yesod], so he will be connected to all these attributes; (7) And Majesty [Malkhut], to give dominion and power to God and to declare [God] King over all the world. Therefore the characteristics are called cows, because a person must consider himself as an animal. And they fed in the reed grass (Gen. 41:2), which is translated as “in fellowship;” for to the extent that a person hates his fellow, it is on account of arrogance, and it appears to him that he deserves the honor and the greatness and envies his fellow. But one who considers himself as an animal, then he loves all the world and he bears no hatred against his fellow.

מן היאור עולות, “rising up from the river Nile;” they had first descended to its banks to drink its waters.

והנה מן היאור, “and lo, out of the River (Nile)” seeing that famine and satiation have their origin in water, (irrigation or lack thereof of the earth) this was the symbol shown Pharaoh in his dream. (B’reshit Rabbah 89,4)

IN THE REED-GRASS. Some say that achu (reed-grass) means a valley with plants. (Hence our phrase is to be rendered: they fed in the growth covered valley.) Others say that achu is the name of a certain type of plant and (So Vat. Ebr. 38.) the bet of ba-achu is superfluous. (If we interpret achu as valley then the bet of ba-achu serves a purpose; it stands for “in the.” Thus ba-achu means in the growth covered valley. However, if achu is the name of a plant then the bet is superfluous, for one cannot say they fed in the plant (whatever plant achu might be). According to the latter interpretation our verse is to be translated: and they fed upon achu.) It is similar to the bet of va-merorim in, He hath filled me with bitterness (va-merorim) (Lam. 3:15). (Hebrew usage requires the verse to read merorim rather than va-merorim.) According to both of these interpretations achu here and achim in For though he be fruitful among the reed-plants (achim) (Hos. 13:15) are related and come from one root. (I.E. literally reads, “It (achim in Hosea) is its brother (achiv) the son of his mother.” I.E. plays with achim (valley or plant) and ach (brother). His point is that both come from the same root, that our word is in the singular, and that in Hosea it is in the plural (Cherez).)

מן היאור עולות, from the river there were rising, etc. The Torah should have written: עולות שבע פרות מן היאור, "seven cows were rising from the river." Why was the river mentioned first? Perhaps the Torah wanted us to appreciate that the existence of those cows was entirely due to the river, as if the river itself had produced them. To this end the Torah first had to mention who it was that created these cows. What the river produced became of secondary importance. Had the Torah employed the normal syntax we would have thought that the cows crossed the river and rose on the far bank but not that they were a product of the river itself. This very fact also made Pharaoh aware that it could only be a dream. In real life rivers do not produce cows. The reason he was given such a vision was to alert Joseph to the fact that two separate products emanated from the river, i.e. the years of plenty and the years of famine. The river was the key to the ability of the cows to rise or not to rise.

.והנה מן היאור עולות שבע פרות , “and here seven cows were climbing out of the river.” Egypt’s economic base was the river Nile; it provided the key to its food supply. Isaiah 19,7 already commented on this when he said: “bed-rock will be exposed by the river Nile (as a result of drought and its failure to overflow), everything sown by the Nile will wither and blow away, etc.” Isaiah continues: “the fishermen shall lament and all who cast lines shall mourn. The flax workers too shall be dismayed. Her foundation (Egypt’s) shall be crushed, etc.”

ותרעינה באחו, “they grazed on a meadow.” The letter ב in the word באחו, is a prefix and not part of the noun. It is analogous to Proverbs 9,5 לכו לחמו בלחמי ושתו ביין מסכתי, “come and eat my bread, drink the wine which I have mixed.” There too the letter ב in both the words בלחמי and ביין are prefixes, the respective nouns being לחם, יין. Here too the noun is אחו, a type of grass (rushes). The meaning of the line then is: “they (the cows) were feeding on a certain type of grass known as “אחו.” Job 8,11 speaks of ישגא אחו בלי מים, “can rushes grow without water?” It is quite plausible that rushes grow along the banks of the river Nile; we know this from Yocheved hiding Moses in such rushes.

והנה מן היאור עולות שבע פרות, this was part of the interpretation, as in Egypt the river Nile rises annually above its embankment irrigating the farmland surrounding it. The cows both pull the ploughs and thresh the grain after it has been harvested. [thus far the dream reflected a well known reality in Egypt and it is difficult to see how the Egyptian wise men could have missed something so simple unless their eyes had been blinded by G’d. Ed.]

ותרעינה באחו, as they found plenty of grass near at hand.

AND BEHOLD, THERE CAME UP OUT OF THE RIVER. Since the land of Egypt is irrigated by the river, and it is from the river that abundance or famine befalls them, the king saw the cows coming up out of the river. The cows symbolize plowing, and the ears of corn symbolize the harvest, just as Joseph said, in which there shall be neither plowing nor harvest. (Genesis 45:6. Thus it is obvious that Joseph understood the characters in the dreams — i.e. the cows and the ears of corn — as symbolizing plowing and harvesting.) He saw that the river rose only slightly and there would thus be no plowing, and the little which will be planted in moist places, a wind blowing from the east, a wind from the Eternal (Hosea 13:15.) would burn them, even as he saw the ears of corn parched with the east wind. (Verse 6 here.) It would appear to be implied in the verses that the abundance was only in the land of Egypt, even as it said, Seven years of great plenty throughout all the land of Egypt; (Verse 29 here.) likewise the verse, And he stored up all the food of the seven years which was in the land of Egypt. (Verse 48 here.) But the famine, on the other hand, was in all the lands. And so did Joseph interpret it when he said, And there shall arise after them seven years of famine, (Verse 30 here.) and did not mention the land of Egypt. It was for this reason that in the other countries they were unable to store up food even if they had heard about it, as they undoubtedly did, for the matter was well known throughout their lands. Perhaps this was alluded to in the dream since with respect to the fat cows, it mentions, And they fed in the reed-grass, for it was there in Egypt that they fed and stood, but the lean ones, after they consumed the fat ones, walked to and fro through the earth, (Zechariah 6:7.) and Pharaoh did not know where they had gone.

BA’ACHU. Meaning “in the marshy land,” as in the verse, Can ‘achu’ grow? (Job 8:11.) This is the language of Rashi. This is not correct, as achu is the name of the grass which grows, [and not the land upon which it grows, as Rashi explained it], just as in the verse, Can the rush shoot up without mire, can the ‘achu’ (reed-grass) grow without water? It withereth before any other herb. (Ibid., Verses 11-12.) Thus it is obvious that the word achu is not the marsh land. Perhaps Rashi’s intent is that the grass which grows in the marsh-lands is called by the name of the land upon which it grows. The correct interpretation is that achu is the generic name for all vegetation and grass which grow on the banks of the rivers and the marsh-lands. In that case, the letter beth in ba’achu would be as the beth in the verse, Come, eat ‘b’lachmi’ (of my bread), and drink of the wine which I have mingled, (Proverbs 9:5. Ramban’s intent is to say that if achu is the name of the grass, as he said in attempting to vindicate Rashi’s explanation, the verse before us should have said achu, rather than ba’achu. But if achu is a generic name, the term ba’achu is correct, and the verse would mean that they fed in the green foliage or vegetation which was upon the bank of the river.) for they were feeding on the bank of the river, just as it is said, near the cows upon the bank of the river. (Verse 3 here.) Now perhaps the word achu is a derivative of achvah (brotherhood), since many varieties of grass grow together.

והנה מן היאור עולות, it is a common practice to water all the animals at the same time after which they all return to graze in the meadows. [as opposed to what occurred in Pharaoh’s dream. Ed.]

באחו, a place where herbs grow as we know from Job 8,11 ישגא אחו בלי מים, “can bulrushes grow without water?”

יפות מראה BEAUTIFUL TO THE SIGHT — This was an indication of a period of plenty, when people show themselves well-disposed one to another, for no-one then envies another person’s prosperity (cf. Genesis Rabbah 89:4).

באחו IN THE REED-GRASS — in the marshy land. old French marais; English, marsh. Similar is (Job 8:11) “Can reed-grass (אחו) grow?”

בריא, gesund, feist, dick, alles dies heißt בריא von ברא, äußerlich machen, also בריא: äußerlich geworden, großen Umfang gewonnen habend. — אחו Wiese, von אחה zusammen verbinden, wovon aא, Bruder. Gräser sind Geselligkeitspflanzen, die von selbst in der Regel nie vereinzelt vorkommen. Daher אחו eigentlich: Geselligkeit. — Der Fluss gibt siebenmal gute Kühe und siebenmal schlechte Kühe; da der Fluss jedes Jahr nur einmal spendet, so ist unmittelbar damit gesagt, daß die sieben Kühe sieben Jahre bedeuten, und dies damit auch für die Ähren entschieden. Pharao stand ja sinnend an dem Flusse, dachte an ihn, als den Spender der Fruchtbarkeit, somit des Reichtums an Vieh und Korn. Kühe und Ähren sind Spenden des Flusses. — Ferner: Als die guten Kühe aus dem Flusse gestiegen waren, fanden sie Weide und gingen dorthin zu weiden. Als aber die schlechten Kühe aus dem Flusse stiegen, da standen die guten Kühe bereits wieder an dem Rande des Flusses, weil sie bereits alles abgeweidet hatten. Die schlechten Kühe waren an sich keine Kannibalen. Sie hätten die guten nicht vor Hunger aufgezehrt, wenn diese noch etwas übrig gelassen hätten. So ist auch unmittelbar bereits die Warnung gegeben, nicht alles aufzuessen. Somit ist die ganze Deutung bereits im Traume enthalten. So spricht Gott in Bildern, und diese Deutung Josefs ist Muster und Maßstab für jede deutende Erklärung, die דרש, nichts hineinlegen, sondern nur herausfinden darf.

Symbol of the period of abundance... Rashi is answering the question: Why did Yoseif not interpret the fact that the cows were “fine-looking”? In v. 26 it clearly says he interpreted “well-fleshed,” but his interpretation of “fine-looking” is nowhere mentioned. Rashi answers: Just as he interpreted that the seven good cows mean seven years of abundance, so too he interpreted that “fine-looking” symbolizes the years of abundance. For in a period of abundance, people look finely upon one another: they greet each other pleasantly and provide one another with whatever is lacking.

Behold, coming up from the Nile were seven cows, fair and fat fleshed, and they grazed in the pasture .

הנה מן היאור עולות שבע פרות, “and here seven cows were rising from the river.” Seeing that the Egyptians drink the waters of the Nile, and that river is the key to their enjoying a bountiful harvest or famine, the cows in Pharaoh’s dream are portrayed as “rising from out of the river.” The cows themselves symbolize beasts working the land, whereas the kernels in the second part of the dream portray the eventual harvest. Had Pharaoh only been shown cows in his dream, one might have been tempted to understand them as symbols of nations which Egypt would subjugate. This is why also the kernels were included in his dream. On the other hand, if Pharaoh had been shown only the kernels this would not have sufficed as the repetition of the dream was vital for its proper interpretation. Nachmanides writes that the phenomenon of extra-ordinarily bountiful harvests for seven consecutive years which Joseph predicted was experienced only in Egypt and not in the surrounding countries. This is why the Torah emphasizes (verse 29) שבע גדול בכל ארץ מצרים, great abundance of food in the whole land of Egypt.” The famine predicted by Joseph, however, included all the surrounding countries, all the trading partners of Egypt. Seeing that the seven good years occurred only in Egypt accounted for the fact that the surrounding countries had not laid in any supplies of non perishable food in anticipation of the famine to come.

“Seven cows, handsome” [41:2]. Pharaoh saw in the dream how seven cows came to the river. They wanted to drink. (Hizkuni, Genesis, 41:2.) This alluded to satiety and hunger, since the cows plow and make grain and bread. The cows were handsome. This showed that there would be much grain and great satiety. Afterwards, Pharaoh saw another dream and again seven cows, thin and emaciated. These cows ate up the seven handsome cows. Pharaoh then awoke. Pharaoh fell asleep again. He had another dream about seven handsome ears of grain on one stalk, and again seven threshed out ears of grain followed the good ears and swallowed them.

In the words of our sages, there are many statements that require evidence and interpretation, such as in Pirkei Avot (3:4) "One who is awake at night" [referring to studying Torah at night], and in Pesachim (111a) "And [he] drank water" [referring to the wisdom of measurements]. And the matter of the letter of the daughter of the voice [the Shekhinah] is derived from the laws of the constellations. And the matter of the moon and its relationship with the sun is derived from the wisdom of the constellations. Similarly, many things in the Scriptures require interpretation, as mentioned by Kohelet regarding the four elements, which are the heavens, the earth, the wind, and the dust. It is written (Kohelet 1:5) "And the sun rises and the sun sets" corresponding to the heavens, (Kohelet 1:4) "And the earth stands forever," (Kohelet 1:6) "And the wind goes round and round," and it does not come to an end, (Kohelet 1:7) "All the rivers flow into the sea," and these four are mentioned in the portion of Bereishit (Genesis 1:1) "The heavens and the earth," (Genesis 1:2) "And the spirit of God hovered over the waters." And similarly, in Isaiah (40:12), "Who measured the waters in the hollow of His hand and marked off the heavens with a span, and calculated the dust of the earth in a measure," and in Psalms (104:2), "He stretches out the heavens like a curtain, He lays the beams of His chambers on the waters," and His angels are the winds that roam over the water. And likewise, in Psalms (33:7), "He gathers the waters of the sea together as a heap; He sets the deeps in storehouses. Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of Him." And similarly, it is mentioned in Psalms (33:6) regarding the word of God, "By the word of the Lord the heavens were made, and all their host by the breath of His mouth." And similarly (Job 28:25), "To establish a weight for the wind and apportion the waters by measure." For He looks to the ends of the earth and sees under the whole heavens. And thus it is written (Proverbs 30:4), "Who has ascended to heaven and come down? Who has gathered the wind in His fists? Who has wrapped up the waters in His garment? Who has established all the ends of the earth? What is His name, and what is His Son's name? Surely you know!" And thus it is written elsewhere (Job 38:18), "Have you comprehended the expanse of the earth? Declare, if you know all this!" And all is prepared for the understanding one. And many such things are mentioned at the end of the Book of Psalms, as fire and hail, snow and mist, stormy wind fulfilling His word. And thus the waters are above the heavens, and how the luminaries and the stars are in one expanse, and all is true. And the sages of the Talmud in our generation are diverse in their approaches. There are those who delve into matters of prohibition and permission, and there are those who possess knowledge of the Midrashim, and they too provide new insights and seek meaning for every word, whether surplus or lacking. And now, let me state a general principle: Know that the prophets do not guard the words themselves in their years; rather, they guard the meanings alone, which are the essence, as in the words of Eliezer (Genesis 24), "The Lord, before whom I have walked, will send His angel with you." And Isaac said to Esau (Genesis 27), "So that my soul may bless you before I die." And Rebekah said (Genesis 27), "So that I may bless you before the Lord before my death." And in the dream (Genesis 41), "Handsome in appearance and robust in form," and in the interpretation, it is not stated thus, but to Balaam (Numbers 22), it is said, "You shall not curse them at all, and indeed, you shall bless them." And in the words of Moses (Numbers 21), "And he sent messengers to Sihon, saying, 'Let me pass through your land; I will not turn aside into field or vineyard.'" But Moses changed it and said, "We will not pass through the field." And it is written (Exodus 32), "Now, leave Me alone, and let My anger flare up against them, that I may consume them." But Moses changed it and said, "Turn from Your burning anger and relent from this disaster against Your people." And there are many such instances. And behold, in the Ten Commandments (Exodus 20), "Remember" (Deuteronomy 5), "Observe" (Exodus 20), "You shall not covet" (Deuteronomy 5), "You shall not desire" (Exodus 20), "And any false oath" (Deuteronomy 5), "And any vain oath." The letters 'vav' (ו) in "Avnei" (אבני) are missing, and Moses changed it to have a 'vav' (ו). Also, "You shall not commit adultery" - this is an addition and a rebuke, and the intelligent one will understand.

In the number ten [who are] well favored and good (Gen. 41:2).

“And Pharaoh was dreaming” – do not all people dream? Astonishing! It is, rather, that a king’s dream pertains to the entire world. “And Pharaoh was dreaming.” Rabbi Yoḥanan said: The wicked stand over their gods – “and Pharaoh was dreaming: and, behold, he stood at the Nile.” (The phrase “at [al] the Nile” can also be translated “over the Nile.” ) But the righteous, their God stands over them [to protect them]: “Behold, the Lord stood over him” (Genesis 28:13). “And, behold, there were coming up from the Nile seven cows, fair of appearance and fat-fleshed, and they grazed in the pasture [baaḥu]. And, behold, seven other cows were coming up after them from the Nile, unsightly of appearance and lean of flesh, and stood alongside the other cows on the bank of the Nile” (Genesis 41:2–3). “And, behold, [there were coming up] from the Nile” – it was a hint to him, (This was a hint as to the meaning of the dream. ) as plenty comes to Egypt only by means of the Nile, and similarly, famine comes to Egypt only by means of the Nile. “And, behold, from the Nile” – when the years are good, the creatures become brethren [aḥim] with one another. “They grazed in the pasture [baaḥu]” – love [ahava] and fraternity [aḥva] come to the world. Likewise it says: “Your livestock will graze on that day on a broad plain [kar nirḥav]” (Isaiah 30:23) – a satiated [kiri] slave, a satiated [kiri] master. Likewise it says: “The mountains will bear peace [for the people]” (Psalms 72:3) – if the mountains have borne their produce, there is peace among the people. “And, behold, seven stalks, thin and blighted by the east wind, were growing after them” (Genesis 41:6). “And, behold, seven stalks, thin…” – when the years are bad, people’s bodies break out in sores. (The term employed by the verse for growing is tzomeḥot, and in rabbinic Hebrew the related term tzemaḥim is another word for sores. )

(Gen. 41:2:) AND HERE WERE < SEVEN COWS COMING UP > FROM THE NILE … AND THEY GRAZED AMONG THE AHU. (The word means “Nile grass.”) What is the meaning of AHU? Simply that, when the good years come, the people become brothers (ahin) to each other. But, when bad years come, the people become aliens (aherim) to their colleagues. For this reason it says (in Gen. 41:3): < THEN HERE WERE > SEVEN ALIEN (aherot) COWS. (The usual translation would be OTHER COWS.) What is the meaning of aherot? That the one group saw the other and turned away their faces from them.

And, behold, there came up out of the river seven kine … and it came to pass in the morning that his spirit was troubled (Gen. 41:2–8). In this verse the word “troubled” is written vatipa’em, and in the verse relating to Nebuchadnezzar, And Nebuchadnezzar was troubled (Dan. 2:1), it is written vattitpa’em. Pharaoh recalled his dream, but did not know its explanation, and therefore was troubled only once. Nebuchadnezzar, however, forgot the dream and its explanation, and therefore was troubled twice. (The use of the hithpael form of the word “troubled” in the quotation about Nebuchadnezzar contains a doubled tav, thus indicating two troubles, while the niphal form in the verse about Pharaoh contains one tav, signifying one trouble.) That is why it is written about Him: Nebuchadnezzar dreamed dreams (ibid.). R. Yannai said: He actually had two dreams; one related to an image and the other to a tree. Then the king commanded to call the magicians, and the astrologers, and the sorcerers (ibid., v. 2). Written without the tav, the magicians are those who inquire of the bones of the dead; the astrologers are those who examine the planetary constellations (for their answer). This is so because the root of the word asafim (astrologers”) means “to compel,” as it is said: Hear this, O ye that would oppress the needy (hashe’afim) (Amos 8:4); and the sorcerers are those who diminish the power of the heavenly and earthly courts.

And, behold, there came up out of the river seven kine (Gen. 41:2) After he (Pharaoh) had his dream, he summoned all his magicians. Whereupon the Holy Spirit called out: Where are they, then, thy wise men? (Isa. 19:12). Since they were unable to interpret the dream, the cup-bearer came forward and said: I make mention of my faults this day … And there was with us there a young man, a Hebrew, servant to the captain (Gen. 41:9–12). Accursed are the wicked, for even the good they do is accompanied by evil. For he said a young man, as though describing a callow youth without understanding; a Hebrew, as if to suggest that he was different from them; and a slave, an expression of contempt. Furthermore, it is written in Pharaoh”s constitution that a slave was not permitted to rule over them.

And Pharaoh said unto Joseph: “I have dreamed a dream (ibid.). As he was about to relate the dream to him, he decided to test Joseph by altering the dream slightly. He said: “Seven kine went up out of the Nile, fat and well-formed,” whereupon Joseph replied: “That is not so, you saw fat and healthy kine.” “And there were,” he said to him, “seven lean and ill-favored kine.” And Joseph replied: “You did not see this but rather ugly-appearing and thin-fleshed kine.” “And there were seven full and good ears of corn,” he continued. Whereupon Joseph answered: “That too is not so, you saw fat and good ones.” “There were seven shrunken ears of corn,” he added. And Joseph responded: “That is not so, you beheld seven ears of corn, withered thin and blistered by the east wind.” Pharaoh began to wonder about this. He said to him: “You must have been behind me when I had my dream,” as it is said: For inasmuch as God hath shown thee all this, there is none so discreet and wise as thou (ibid. v. 39).

UNFORMED. Saadiah Gaon claims that the word tohu (unformed) is a derivative of tehom (the deep). This explanation is incorrect because the mem of tehom is a root letter (Hence the mem would not fall out. Thus tohu cannot derive from tehom.) like the mem of hadom (footstool). (The mem of tehom is similar to the mem of hadom. Both mems are integral parts of the respective words and do not drop out.) The Sefer Yetzirah explains tohu (unformed) and bohu (void) as follows: Tohu refers to the green line; bohu alludes to the smooth stones. (Cf. Hagigah 12a. “Tohu is a green band which encompasses the whole world, out of which darkness proceeds…, and tohu consists of the smooth stones in the abyss, out of which the waters proceed.”) However, the correct meaning of these terms is found in the Aramaic translation of the Pentateuch. (That is, Onkelos. The latter renders these terms as “waste and empty.”) We similarly read, And in the waste (tohu), a howling wilderness (Deut. 32:10), and go after vain things (tohu) (I Sam. 12:21), which means worshipping things that have no substance. (That is, idols.)

[VOID.] Bohu is a synonym of tohu. The vavs of tohu and bohu are in place of a heh. They are like the vav in (va-yishtachu) (and he bowed) (The final vav of va-yishtachu (and he bowed) is in place of a heh.) and the vav of achu (reed-grass) in They fed in the reed-grass (achu) (Gen. 41:2). (The final vav of achu (reed grass) is in place of a heh.) The meaning of our verses is this: When the creation of the firmament and the dry land took place, the earth was uninhabited because it was covered with water. God created the earth in such a way that by the laws of nature it would be below the waters. (Earth is the heaviest and water is the second heaviest of the four elements. Hence according to the laws of nature earth has the lowest position and water the next lowest. Thus at the beginning of creation the earth was covered with water. It took a special act of God to dry the land.) Do not reject this interpretation because of the vav that is placed before the words the earth (ve-ha-aretz), for its meaning is identical to that of the Arabic fa. (The vav of ve-ha’aretz (and the earth) introduces a new idea. This contradicts I.E.’s assertion that verse 2 is a mere continuation of verse 1, for I.E. interprets verse 1 and 2 as reading: When God made heaven and earth the earth was unformed and void. I.E. thus explains that the vav does not always mean “and” (it is like the Arabic fa). Thus verse 2 reads: the earth was, rather than: and the earth was.) The vav placed before the word mist (ed) in but there went up a mist (ve-ed) from the earth (Gen. 2:6) (The vav of ve-ed does not mean “and a mist.”) is analogous. Our verses are to be so interpreted because Moses did not speak of the eternal world, which is the world of the angels; he spoke only of the transient world. (There were those who explained the sky in Gen. 1:1 as referring to heaven. Cf. Hagigah 12a; note 40 above. I.E. disagrees. He maintains that heaven in verse 1 refers only to the firmament.) How can those who say that the word heaven in the first verse refers to the highest heavens explain the presence of the earth in the same verse? (If shamayim does not refer to the firmament but rather to the abode of the heavenly beings, what, then, does earth refer to? It is illogical to assume that the Bible juxtaposes the creation of the eternal with the creation of the transient.) Intelligent people have reputable proof that there is only one earth. (Perhaps one will argue that earth refers to some spiritual earth, hence I.E.’s argument that unlike the heavens there is only one earth.) As to the Midrash, when it says that there are seven earths it means that the area of the world inhabited by human beings is divided into seven sections. (The Midrash is not to be taken literally. The seven earths are mentioned in Zohar Chadash 1:216.) The Holy Temple was in the center of the inhabited world. (According to the Midrash the Temple was in the center of the world. Cf. Midrash Tehillim 48:2. Here too world means the inhabitable world and not the globe.) It was not in the center of the earth because we know that it was far from there.

In this verse Solomon compared the Torah to bread and wine, seeing that bread and wine are the principal sources of food for the body. Similarly, Torah and wisdom are the principal sources of nourishment for the soul. The reason why Solomon commences with the expression לכו, and did not say בואו, “come,” is to teach that a person has to follow wisdom, i.e. go out in search of it and after the people who teach it. We find this verb used in this connection also in Proverbs 13,20: הולך את חכמים יחכם, “he who walks with scholars will himself become wise.” The expression is unusual as we would have expected the author to say: “he who sits with the scholars will become wise.” The only reason that in both instances Solomon used the verb הולך to describe how one is to relate to the scholars in order to benefit from their wisdom is to teach that one has to actively go after the wisdom which comes out of the mouth of the Torah scholars. One needs to denigrate oneself vis-a-vis the scholars; as a result one will absorb wisdom. It is also possible that the reason for the use of the word לכו by Solomon is a hint that even if one has to travel a long way from one’s home in order to acquire this wisdom one should do so. The message is that it is worth while to travel to distant countries in order to hear and study “My bread,” i.e. Torah. The same thought is echoed by Isaiah 55,3 who quotes the Lord as saying: “incline your ear and come to Me, hearken and you shall be revived.” G’d (The prophet) did not say: בואו אלי, “come to Me,” as man sometimes has to travel to distant places in order to study Torah. The words לכו לחמו בלחמי, may be perceived as “go to one another those who are anxious to eat of My bread.” it is a warning to remove jealousy and envy from one’s heart and that the scholars should not project an image of superiority which would prevent them from going to colleagues of equal stature. Most certainly they should not be arrogant enough to refrain from going to scholars who are of still greater stature. Wisdom increases through the interchange of ideas among equals. Our sages in Makkot 10 used the verse in Jeremiah 50,36: חרב אל הבדים ונואלו (concerning people who avoid studying in large groups) to illustrate this thought by understanding these words to mean “a sword against the loners!” The prophet condemns the people who want to study in solitary meditation only. Not only do these people not increase their knowledge by doing so, but they are even apt to become foolish, i.e. arrive at faulty conclusions. In the verse quoted from Jeremiah, we have the word נואלו and we have a similar word in Numbers 12,11 i.e. אשר נואלנו, where it means: “we have acted foolishly.” The message is clear. Concerning the words: “drink from My wine;” the letter ב in the word בלחמי in the first half of the verse appears superfluous. Why then did Solomon write it? Similarly, the letter ב in the word ביין also appears unnecessary. Actually, the letter ב in both instances means the same as in Genesis 41,2 where Ibn Ezra understands the letter ב in ותרענה באחו as not part of the word אחו. I believe that whereas when one drinks wine it is only healthy in diluted form, and damaging if drunk in its full strength, so that the word בלחמי and ביין could be understood as warning not to eat or drink all of the bread and the wine, the word מסכתי, “what I (G’d) have mixed” is to teach that when it comes to Torah and the performance of its commandments, all of them are to be studied and performed in undiluted form. This simile contains yet another lesson which is worth mentioning. If someone spends a lot of time engaged in the pursuit of his livelihood, i.e. the needs of his body, and travels abroad in order to secure himself such a sound economic existence, even though he should have concentrated the major part of his energies amassing Torah knowledge, i.e. food for his soul, he errs, seeing that when one spends all kinds of energy on the amassing of Torah knowledge a measure of success is guaranteed, whereas the energy spent on the amassing of material wealth does not always result in success. Solomon encourages the pursuit of food for the soul more so than the pursuit of physical food for the body. He makes this plain in Proverbs 2, 4-5: “if you seek it (Torah) as silver, and search for it as for treasures, then you will understand the fear of the Lord, and will find knowledge of G’d.” Every single commandment may be perceived of as “soul-food;” it provides the kind of nourishment which the soul will imbibe in the future when it is exposed to the brilliance of G’d’s Shechinah in עולם הבא, the world to come. If one is able to perform commandments and good deeds locally, his reward is most certainly substantial; imagine how much more will be his reward if he travels far and wide in order to fulfill some of the commandments of the Torah! The reason is that he also receives a reward for the distance traveled and the effort and fatigue involved. We find proof of this when the eagerness to fulfill a commandment is described by the Torah (Exodus 12,28) as “they went and they did.” Similarly, the Torah describes Moses’ leaving the camp of the Levites in order to go to the camp of the Israelites in these terms. He could have waited for the Israelites to come to him and take leave of him. In fact, although they had all been assembled around him to listen to the rebukes, and he could easily have said his good byes then, he waited till each one of them had returned to his tent, and only then

For though he flourish among the marshes Heb. כִּי הוּא בֵּין אַחִים יַפְרִיא. Jonathan renders: For they are called sons, but they increased corrupt deeds. אַחִים An expression of an evil thing. Comp. (Ezekiel 21:20) “Woe! (אָח) It is made for a blade.” Also (ibid. 6:11) “And say, ‘Woe!’ (אָח) to all the... abominations.” יַפְרִיא An expression similar to (Deut. 29:17) פֹּרֶה רֹאשׁ וְלַעֲנָה, that hears (פֹּרַה) hemlock and wormwood.” But I say that אַחִים is an expression similar to (Gen. 41:2) “And they grazed in the marsh (בָּאָחוּ).”

For though he flourish among the marshes Heb. יַפְרִיא. Blossoms and grows in the marsh. Among the marshes, among those growing in the marshes, which always flourish. And, since He compares him to a marsh, He says: An east wind shall come... and his spring shall dry up. Another explanation: For he decreased among the brothers, i.e., Jeroboam. He was a son who decreased the brotherhood [other versions: the heritage] of Israel. Through him, they were divided into two kingdoms. Decreased יַפְרִיע. An expression similar to (Gen. 16:12) “One who decreases men (פֶּרֶא אָדָם) .”

Behold, from the river emerged seven cows, fine-looking and well-fleshed, and they were grazing in the reed grass.

Grazing in the midst of the sedges

and, behold, from the river came up seven oxen good-looking and fat-fleshed; and they grazed in the midst of the sedges.

And behold, seven other cows etc. (Gen. 41:3), for the Evil Inclination comes to induce him to sin in the seven characteristics: to love the desire for money and other pleasures; to be in awe of punishment; to glorify himself; to triumph over his enemies; to praise himself; to be attached to all these things; and to take dominion for himself. And the cows swallowed etc. (cf. Gen. 41:4), for with all of the mitzvot he performs, he gives power to the Shell, God save us; and that is [the meaning of] swallowed, that is to say that the Shell swallows the Torah and the mitzvot. But no one would have known that they had eaten them etc. (Gen. 41:21), therefore when the person does teshuvah “His sins become good deeds” (Yoma 86b), meaning he extracts the good deeds that he performed from under the Shell’s hand. And Pharaoh awoke, and behold, it was a dream (Gen. 41:7), when a person awakes from a sleeping time and behold, it was a dream [halom], which suggests “He returned and healed [halim].” Based on this reason, we read the Torah portion in question on Hanukkah, because the Torah is advice as is written, I have advice [and sound wisdom; I am insight, I have strength] (Proverbs 8:14) – it advises a person how to serve God and to return to [God] (omitted)[*The notation נשמט ("omitted") appears in the Hebrew text in all editions.]. Therefore it is forbidden to use [the Hanukkah candles’] light, since a person can turn in no direction other than to God alone – not for the sake of this world and also not for the sake of the next world.

שבע פרות, “seven cows;” an allusion to the seven years of plenty and the seven years of famine to occur. Cows are relevant animals as they do the ploughing in order for crops to grow.

ותעמודנה אצל הפרות, “they were standing alongside the other cows;” the reason they are described as standing, is that they did not immediately consume the seven fat cows. It was a signal that the famine would not immediately destroy the existing crops, as Joseph told Pharaoh in verse 54: ובכל ארץ מצרים היה לחם, “whereas in the whole land of Egypt there was bread.”

They stood next to the cows. They were so weak that they could stand only by leaning upon the healthy ones. This indicated that the populous would only survive the years of famine by consuming what they saved during the years of plenty.

עולות אחריהן מן היאור, rising behind them from the river. This description corresponds to what we explained on the previous verse, that the cows' existence was due to the river. Although in this instance the river is not mentioned first, i.e. מן היאור עולות, the word אחריהן, behind them, makes it plain that both categories of cows had an identical origin.

ותעמדנה, this is the first unusual thing in the dream, that the hungry, lean cows instead of grazing as did the fat, satiated cows, were simply standing around, inactive, as if helpless. Joseph, of course, draws attention to the meaning of this phenomenon in his interpretation.

AND THEY STOOD BESIDE THE COWS. I.e., by their side and near them. This was a sign that there would be no lapse of time between the years of plenty and the years of famine even though Pharaoh did not relate this to Joseph. (See Verse 19 here.) But perhaps the vision which Pharaoh saw and the relating of the dream to Joseph were really alike, except that Scripture did not concern itself [with mentioning all the details Pharaoh told Joseph], just as it added into the story [details not mentioned in the actual dream, as for example], And it could not be known that they had eaten them up, (Verse 21 here.) and also, the ears of corn came up on one stalk, (Verse 5 here.) which was a sign that the seven years will occur consecutively.

ודקות בשר THIN-FLESHED in old French tenuis, meaning thin.

ותעמודנה אצל הפרות, before they had been devoured by the fat cows. This apparently minor nuance was to tell Joseph that famine and plenty would occur at the same time, would overlap at some stage. [the countries surrounding Egypt not having had the benefit of the seven good years, experienced the famine already when there was still plenty of food in Egypt itself. Ed.] (compare verse 54)

Meaning thin. Rashi is answering the question: How could an animal and its flesh be described as דק [literally: “fine”]? It should have said כיחוש בשר (“lean”). Thus Rashi explains: “Tenves in Old French.” Rashi is saying that in O.F., a lean animal is called tenves, even though tenves means דק. Thus in Hebrew, too, a lean animal is called דקות בשר. Rashi is explaining the word tenves when he says, “Meaning thin.”

Behold, seven other cows were coming up after them from the river, and they were unsightly and lean fleshed, and they stood alongside the other cows on the bank of the Nile.

ותעמודנה אצל הפרות, “they were standing next to, etc.” They stood right next to one another, as a sign that there would be not much interval between the seven good years and the famine following. Although Pharaoh had not even bothered to tell Joseph this detail (compare verses 18-20) There were sufficient hints in the story (his dream) as Pharaoh related it to Joseph to convince Joseph that the years of plenty would be immediately followed by the years of famine. The way the starved looking cows swallowed the fat cows leaving no trace of even having ingested them, alerted Joseph to the detail hinted at by the Torah’s report of the dream.

ותאכלנה הפרות, “the cows devoured, etc.;” this was an indication that the years of famine would completely neutralize the blessing of the seven good years; it alerted Joseph to the need to forestall this disaster by collecting non perishable food and storing it so it could be easily accessed when the time came. He impressed upon Pharaoh the need for draconian measures in order to ensure that the years of drought would not destabilize the country and his rule on the throne. Joseph’s advice to Pharaoh does not commence until when he suggests collecting and storing the surplus food of the seven good years. Rashi (verse 30) is not correct when he explains the manner in which the good years will be forgotten as part of Joseph’s advice. Joseph, concluding from the unchanged appearance of the starved looking cows that the impact of the seven good years would be forgotten, makes this part of this explanation to Pharaoh.

(Gen. 41:2:) AND HERE WERE < SEVEN COWS COMING UP > FROM THE NILE … AND THEY GRAZED AMONG THE AHU. (The word means “Nile grass.”) What is the meaning of AHU? Simply that, when the good years come, the people become brothers (ahin) to each other. But, when bad years come, the people become aliens (aherim) to their colleagues. For this reason it says (in Gen. 41:3): < THEN HERE WERE > SEVEN ALIEN (aherot) COWS. (The usual translation would be OTHER COWS.) What is the meaning of aherot? That the one group saw the other and turned away their faces from them.

And Pharaoh said unto Joseph: “I have dreamed a dream (ibid.). As he was about to relate the dream to him, he decided to test Joseph by altering the dream slightly. He said: “Seven kine went up out of the Nile, fat and well-formed,” whereupon Joseph replied: “That is not so, you saw fat and healthy kine.” “And there were,” he said to him, “seven lean and ill-favored kine.” And Joseph replied: “You did not see this but rather ugly-appearing and thin-fleshed kine.” “And there were seven full and good ears of corn,” he continued. Whereupon Joseph answered: “That too is not so, you saw fat and good ones.” “There were seven shrunken ears of corn,” he added. And Joseph responded: “That is not so, you beheld seven ears of corn, withered thin and blistered by the east wind.” Pharaoh began to wonder about this. He said to him: “You must have been behind me when I had my dream,” as it is said: For inasmuch as God hath shown thee all this, there is none so discreet and wise as thou (ibid. v. 39).

BA’ACHU. Meaning “in the marshy land,” as in the verse, Can ‘achu’ grow? (Job 8:11.) This is the language of Rashi. This is not correct, as achu is the name of the grass which grows, [and not the land upon which it grows, as Rashi explained it], just as in the verse, Can the rush shoot up without mire, can the ‘achu’ (reed-grass) grow without water? It withereth before any other herb. (Ibid., Verses 11-12.) Thus it is obvious that the word achu is not the marsh land. Perhaps Rashi’s intent is that the grass which grows in the marsh-lands is called by the name of the land upon which it grows. The correct interpretation is that achu is the generic name for all vegetation and grass which grow on the banks of the rivers and the marsh-lands. In that case, the letter beth in ba’achu would be as the beth in the verse, Come, eat ‘b’lachmi’ (of my bread), and drink of the wine which I have mingled, (Proverbs 9:5. Ramban’s intent is to say that if achu is the name of the grass, as he said in attempting to vindicate Rashi’s explanation, the verse before us should have said achu, rather than ba’achu. But if achu is a generic name, the term ba’achu is correct, and the verse would mean that they fed in the green foliage or vegetation which was upon the bank of the river.) for they were feeding on the bank of the river, just as it is said, near the cows upon the bank of the river. (Verse 3 here.) Now perhaps the word achu is a derivative of achvah (brotherhood), since many varieties of grass grow together.

And behold, seven other cows emerged after them, from the river, bad-looking and thin-fleshed, and they stood next to [opposite] the cows that were [already] on the bank of the river.

And, behold, seven other oxen came up from the river, evil-looking and lean in their flesh, and stood by the side of tile oxen on the bank of the river.

And behold, seven other cows etc. (Gen. 41:3), for the Evil Inclination comes to induce him to sin in the seven characteristics: to love the desire for money and other pleasures; to be in awe of punishment; to glorify himself; to triumph over his enemies; to praise himself; to be attached to all these things; and to take dominion for himself. And the cows swallowed etc. (cf. Gen. 41:4), for with all of the mitzvot he performs, he gives power to the Shell, God save us; and that is [the meaning of] swallowed, that is to say that the Shell swallows the Torah and the mitzvot. But no one would have known that they had eaten them etc. (Gen. 41:21), therefore when the person does teshuvah “His sins become good deeds” (Yoma 86b), meaning he extracts the good deeds that he performed from under the Shell’s hand. And Pharaoh awoke, and behold, it was a dream (Gen. 41:7), when a person awakes from a sleeping time and behold, it was a dream [halom], which suggests “He returned and healed [halim].” Based on this reason, we read the Torah portion in question on Hanukkah, because the Torah is advice as is written, I have advice [and sound wisdom; I am insight, I have strength] (Proverbs 8:14) – it advises a person how to serve God and to return to [God] (omitted)[*The notation נשמט ("omitted") appears in the Hebrew text in all editions.]. Therefore it is forbidden to use [the Hanukkah candles’] light, since a person can turn in no direction other than to God alone – not for the sake of this world and also not for the sake of the next world.

ויקץ פרעה, Pharaoh awoke (at this point) in order to let the message of the dream sink into his consciousness before he would be told of the second half of his dream. The two parts should not be mixed up, and to be understood as a single event.

ותאכלנה, this is the explanation of the strange behaviour of the seven lean cows, i.e. that during the seven years of famine the seven good years of plenty would be absorbed as if they had never existed. No trace would remain of the seven good years.

AND THE COWS ATE UP. In my opinion (Ramban’s interpretation differs from Rashi, who writes that the eating up of the fat by the lean indicates that all joy occasioned by the years of plenty would be forgotten in the days of the famine. His own opinion is presented in the text.) this is a sign that the years of famine shall consume the years of plenty. It is from this that Joseph inferred that he should tell Pharaoh, And let them store up all the food of those good years, (Verse 35 here.) And the food shall serve as a reserve for the land against the seven years of famine, (Verse 36 here.) as he saw that the healthy cows and ears of corn were absorbed by the lean ones. (The fact that the fat ones were absorbed by the lean ones was a sign to Joseph that the food from the seven years of plenty should be kept as a reserve for the years of famine.) This was no mere counsel which Joseph proposed, for was he appointed to be a counselor of the king? (See II Chronicles 25:16.) It was only in connection with the interpretation of the dream that he said thus: And the plenty shall be forgotten, (Verse 30 here.) And the plenty shall not be known. (Verse 31 here.) These words of Joseph constitute the interpretation of: It could not be known that they had eaten them up, their appearance being bad as previously, (Verse 21 here.) for Joseph saw that by their consumption of the fat cows, the lean ones did not become fine and plump. They served them for subsistence only, for had they not eaten them they would have died in their lean state. This is unlike Rashi, who says that the plenty shall be forgotten (Verse 30 here.) is the interpretation of the eating itself. (But according to Ramban, Joseph’s words, And the plenty shall be forgotten, are the interpretation of the aspect of the dream expressed by: It could not be known that they had eaten them up.)

ויקץ פרעה, ויישן (מיד) ויחלום, normally when a person has dreamt a dream and has woken up going to sleep again thereafter, any dream during the second sleep will focus on another subject. As a result, he is not even aware yet that that he had completed his first sleep and had become wholly awake. Pharaoh, on the other hand, was immediately fully awake, even before going back to sleep and having another dream. Only after his second awakening did he realise that the whole vivid pictures he had seen while asleep were not reality but were a dream. (verse 7)

ותאכלנה AND THEY ATE — indicating that all the joy occasioned by the years of plenty would be forgotten in the days of famine.

וייקץ פרעה, die Erscheinung der schlechten Kühe erschreckte ihn so, daß er erwachte, aber nicht zum wachen Bewusstsein kam, sondern weiter schlief und träumte. קוץ und יקץ synonym, wie טוב und קוץ .יטב: übersatt werden, Ekel haben. Im Schlafe regeneriert sich der Körper, und wenn er genug hat, "übersatt geworden" dann erwacht er. Das gewöhnliche Erwachen wird im Hebräischen schön durch eine aktive Tätigkeit, הקיץ: ausgedrückt. Im Schlafe tritt der Geist zurück und lässt den Körper an den Brüsten des Schlafes "saugen", — sleep chief nourisher in lifes feast — wenn er genug gesogen hat, dann schüttelt der Geist ihn von der Brust des Schlafes ab: הקיץ. —

Symbolizing that all the joy of the abundant years will be forgotten. Rashi is answering the question: The cows’ eating can be understood in two ways. Either that the joy will be forgotten in the hunger years, or that there will be food to eat in the hunger years, which is a good sign. How do we know which it is? Thus Rashi explains: “Symbolizing that all the joy... will be forgotten.” This [i.e., Rashi’s] explanation is right, [despite Ramban’s objections] — for later on, we see clearly that Yoseif explained it so. Maharshal explains that Rashi [knows this because he] is answering the question: Why does it say the cows “ate”? It should say they “swallowed up” (ותבלענה), because the term “ate” is not normally used to describe one animal consuming another. Thus Rashi explains: “Symbolizing that all the joy... will be forgotten.”

The unsightly and lean-fleshed cows ate the seven fair and fat cows, and Pharaoh awoke. Presumably, Pharaoh woke up from the shock of seeing cows eat other cows.

Rabbi Shimon ben Lakish said: Moses gave us in writing two portions in the Torah and we learn them from the portion of wicked Pharaoh. One verse says: “You will be only [rak] above” (Deuteronomy 28:13). Does it, perhaps, [mean you will be] on a par with Me? The verse states “only [rak],” an expression of restriction; My greatness is superior to your greatness. We learn this from wicked Pharaoh, as it is stated: “You shall be over my palace” (Genesis 41:40). Does it, perhaps, [mean you will be] on a par with me? The verse states: “Only [rak] my throne will be greater than you” (Genesis 41:40); my greatness is superior to your greatness. And this, “you shall be holy”; does it, perhaps, [mean you will be] on a par with Me? The verse states: “For I am holy.” My sanctity is above your sanctity. We additionally learn from wicked Pharaoh [the following], as it is stated: “Pharaoh said to Joseph: I am Pharaoh, [and without you, no man shall lift his hand or his foot in the entire land of Egypt]” (Genesis 41:44). Is it, perhaps, on a par with me? The verse states: “I am Pharaoh”; my greatness is superior to your greatness. Rabbi Yehoshua said in the name of Rabbi Levi: From the “I” of flesh and blood you can learn regarding the “I” of the Holy One blessed be He. Just as regarding the “I” of flesh and blood, by means of Pharaoh saying to Joseph: “I am Pharaoh,” Joseph merited all that glory, when the “I” of the Holy One blessed be He will come: “Until old age I am He” (Isaiah 46:4), and it is written: “So said the Lord, King of Israel and its Redeemer, [the Lord of hosts]: I am first and I am last and besides Me there is no God” (Isaiah 44:6), all the more so.

They ate—the bad looking, thin-fleshed cows [then ate] the seven fine looking, healthy cows, and Pharaoh woke up.

And the evil-looking and lean-fleshed oxen devoured the seven good-looking and fat. And Pharoh awoke from his sleep.

עולות בקנה אחד, “rising on a single stalk;” this was an allusion to plenty, abundance. The message had now become more explicit than in the first half of the dream. Normally, the seven kernels would compete with each other for the nutrients provided by a single stalk. In this dream they did not do so. They were all fully developed.

EARS OF CORN. Shibbolim (ears of corn) is a feminine plural even though it ends in a mem. (Which ordinarily indicates that a word is a masculine plural.) It is similar to nashim (women) and pilagshim (concubines). (Both of which are feminine plural nouns with masculine endings.)

בקנה אחד, this was a symbol of plenty, seeing that each stalk had seven ears of grain

בקנה אחד ON ONE STALK— Tuyau in old French

בריאות sains, English HEALTHY.

(5-6) שדף mildere Form von שטף, durchwaschen, so vom Winde: durchwehen. Er erwachte, und siehe, es war ein Traum. Bis dahin war es ihm als volle Wirklichkeit erschienen, und auch nach dem Erwachen war der Eindruck noch ein so mächtiger, daß er erst der vollen Besinnung bedurfte, um es als Traum zu erkennen.

שבלים, Ähren, von שבל. Die Begriffsbezeichnung der Kornähre durch שכל ist dunkel. שבל ist offenbar verwandt mit שפל und שול, niedrig und der untere Saum eines Gewandes. Merkwürdigerweise bezeichnet daßelbe Wort שִבלֶת Kornähre und Strudel im Strom. שבלת שטפתני (Ps. 69, 13). Strudel entstehen durch plötzliches Hineinstürzen des strömenden Wassers in eine Tiefe, und somit entfernt sich die Bedeutung Strudel nicht von der Bedeutung des ,"abwärts", die in שול und שפל liegt. Demgemäß wäre auch שביל nicht einfach Weg, sondern ein jählings abwärts führender Weg, im Gegensatz zu מסלה, von ללo, dem aufwärts führenden Pfad. Jirmija 18, 15 in dem Verse: כי שכחוני עמי לשוא יקטרו ויכשילום בדרכיהם שבילי עולם ללכת נתיבות דרך לא סלולה stehen vier verschiedene Bezeichnungen für "Weg" und liegt der Sinn des Satzes nur in der richtigen Würdigung der verschiedenen Nuancen des Begriffes. דרך ist die Bewegung eines Wesens zu einem Ziele überhaupt. אורח der soziale Weg, der den Menschen zum Menschen gesellt. (Daher Jes. 2, 3 ויורנו מדרכיו ונלכה באורחתיו: von den Wegen des jüdischen Individuums, zu denen auch עריות ,מאכלות אסורות usw. gehören, werden nur einige, die sozialen jüdischen Wege aber alle Gemeingut der Völker werden). שביל der abschüssige Weg, den man auch unfreiwillig geht. מסלה der aufwärts führende Pfad, den nur die freie Energie des sittlichen Menschen, nicht aber die Materie geht. נתיב, verwandt mit נרב, ein Pfad, den man aus freier Entschließung einschlägt. Rings um sich sieht der Mensch nur שבילים und zwar שבילי עולם, außer ihm stürzt die Materie jählings dem Ziele zu, folgt blind der Kraft, welche die Wesen führt, und stets und wandellos sieht er diese Gänge unfreier Gebundenheit. "Was hat mein Volk dazu gebracht, mich zu vergessen und dem Nichtigen Weihopfer zu streuen? Die Unfreiheit, die sie überall um sich gewahrten, brachte sie zum Straucheln in ihren Lebenswegen, so daß sie freiwillig den Weg einschlugen, der nicht aufwärts führt." Von Gottes Wegen heißt es: auch sie "führen mit unwiderstehlicher, jäher Kraft; allein sie führen hindurch durch die Fluten auf unsichtbarer Spur!" בים דרכך ושבילך במים רבים ועקבותיך לא נודעו (Ps. 77, 20). — Bezeichnet nun שבל einen jähen, plötzlichen Zusammensturz von Kräften, so kann vielleicht שבלת, wie Strudel, auch eine plötzliche Entwicklung von Kräften bedeuten, die bis dahin geschlossen zum Ziele strömten, wie dies in der Ähre der Monokotledonen erscheint. Ohne Ansatz und Anzeichen einer Fruchtentwicklung steigt der Halm einfach und einheitlich empor, und plötzlich bildet sich die Krone von allseitig sich entladenden Fruchtkörnern.

Tudel in O.F. Rashi is saying that in O.F., a grain stalk is called tudel, although this also means a wooden reed. And so too it is in Hebrew.

Seines in O.F. Rashi is answering the question: How could ears of grain be described as בריאות (literally: “healthy”)? This applies only to animals, as with the cows before. Rashi answers: In O.F., good ears of grain are called seines, which in Yiddish is frisch. Thus in Hebrew, too, בריאות can apply to both.

He slept and dreamed a second time that same night, and behold, seven ears of grain were growing on one stalk. In years of especially fertile harvests, two or three ears might grow from a single stalk. The vision Pharaoh saw in his dream of seven ears on a single stalk is most unusual. These ears were plump and good.

What all this has to do with Samael injuring the כף ירך יעקב, the thigh joint of Jacob, is simple. Our sages say on 32,26: וירא כי לא יוכל לו, ויגע בכף ירכו ותקע כך ירך יעקב, that the thigh joint of Jacob refers to the later descendants who experienced the harsh decrees by the various nations who were their hosts in exile. When the Hasmoneans overcame the Greeks, they reversed this injury, i.e. the כף became a פך a cruse of oil. What had been a vulnerable part of Jacob's ירך now became the solid basis of the candelabra, ירך מנורה.

He fell asleep and had a second dream. Behold, seven ears of grain [corn] came up on a single stalk, wholesome and good.

And he slept, and saw a second dream; and, behold, seven ears arose on one stalk, full and good;

ושדופות קדים, “and parched by the east wind;” the wind coming from the eastern regions is known as kadim. It had been heated by the sun from which it blew in, as the sun there had risen earlier. This is alluded to in the expression קדמה מזרחה, (Exodus 27,13). The reason why the “west” in Hebrew is called: מערב, is that when the sun sets in the west it is evening.

AND BLASTED. U-shedufot kadim means they were blasted by a wind coming from the east for kadim means east. East is so termed because the sun rises there first. (Kedem means first. Cf. Is. 23:7; Ezek. 38:17. I.E. makes this point because kedem can also mean front. However, a circular object (the earth) has no front (Krinsky). Shedufot kadim can be rendered as blasted by the east. Hence I.E. points out that east refers to an east wind.)

SPRUNG UP AFTER THEM. Not that he saw them springing up —[although the word tzomchoth is actually in the present tense] — for he saw ripe ears of corn. But the verse is to be interpreted as if it said “they sprang up,” [i.e., tzamchu, which is in the past tense], suggesting that no sooner did he see the full ears than he immediately saw the thin ones coming up after them, for he saw the sign of immediacy in all facets of the dream.

והנה חלום. Just as Yaakov had faced a new reality in 29,25 when he woke up finding that Leah had been his mate in bed, so Pharaoh now faced a new reality, i.e. he found that what he had considered as reality, the images he saw while he had been asleep, had only been a dream.

ושדופת PARCHED old French hales, (i.e. burnt up by the east wind) — But the Targum renders it by שקיפן קדום beaten upon by the east wind (and so burst open). This Aramaic word שקיפן is of the same root as משקוף a lintel, which is beaten continually by the door which knocks against it.

קדים is THE EAST WIND — called bise in old French

Hasledes in O.F. Rashi [is answering the question:] שידפון is a type of disease, affecting only people, not grain. [So why does it say שדופות]? He answers: In O.F., [afflicted grain] is called hasledes, even though this is a human disease. And so it is in Hebrew. Whereas Onkelos does not translate שדופות as שידפון, but as שקיפן, which means “beaten.” So explains Re’m. But Maharshal writes about this: To me it does not seem so, because in Devarim 28:22 Rashi clearly explains that שידפון is an epidemic affecting grain. It must be that שידפון and שדופות are different, for Rashi cites a different O.F. word here than he does there. And we cannot say that here Rashi is explaining [it in connection with] the wind, because Rashi there explains differently in connection with the wind.

The wind from the east which is called bise [in O.F.]. Rashi is answering the question: It is implied here that the east wind is bad, while in Yoma 21b it says that the east wind is the best of all winds and it is a sign of blessing for the world. Thus Rashi explains: “The wind from the east which is called bise.” Rashi is saying that the east has three kinds of winds, and the one called bise is bad.

Behold, he saw seven ears, thin and blighted by the dry east wind. These inferior ears were growing after them.

צומחות אחריהן, “were growing forth after them.” Pharaoh did not actually see these kernels growing in his dream. They were already fully grown when they appeared in his dream. The language used was only meant to show the fact that the good kernels were followed immediately by the windblown ones. The windblown kernels are not described as having all grown on a single stalk, suggesting that each successive one was forecasting that the famine would get worse from year to year

“And Pharaoh was dreaming” – do not all people dream? Astonishing! It is, rather, that a king’s dream pertains to the entire world. “And Pharaoh was dreaming.” Rabbi Yoḥanan said: The wicked stand over their gods – “and Pharaoh was dreaming: and, behold, he stood at the Nile.” (The phrase “at [al] the Nile” can also be translated “over the Nile.” ) But the righteous, their God stands over them [to protect them]: “Behold, the Lord stood over him” (Genesis 28:13). “And, behold, there were coming up from the Nile seven cows, fair of appearance and fat-fleshed, and they grazed in the pasture [baaḥu]. And, behold, seven other cows were coming up after them from the Nile, unsightly of appearance and lean of flesh, and stood alongside the other cows on the bank of the Nile” (Genesis 41:2–3). “And, behold, [there were coming up] from the Nile” – it was a hint to him, (This was a hint as to the meaning of the dream. ) as plenty comes to Egypt only by means of the Nile, and similarly, famine comes to Egypt only by means of the Nile. “And, behold, from the Nile” – when the years are good, the creatures become brethren [aḥim] with one another. “They grazed in the pasture [baaḥu]” – love [ahava] and fraternity [aḥva] come to the world. Likewise it says: “Your livestock will graze on that day on a broad plain [kar nirḥav]” (Isaiah 30:23) – a satiated [kiri] slave, a satiated [kiri] master. Likewise it says: “The mountains will bear peace [for the people]” (Psalms 72:3) – if the mountains have borne their produce, there is peace among the people. “And, behold, seven stalks, thin and blighted by the east wind, were growing after them” (Genesis 41:6). “And, behold, seven stalks, thin…” – when the years are bad, people’s bodies break out in sores. (The term employed by the verse for growing is tzomeḥot, and in rabbinic Hebrew the related term tzemaḥim is another word for sores. )

Why did Pharaoh and his servants approach him, saying: Get you? The time Pharaoh told him: Get thee from me, see my face no more (ibid. 10:29), he (Moses) insisted: But we shall not leave until all these servants shall come down unto me (ibid. 11:9), to escort us from this place. This verse indicates that Moses paid homage to royalty, since he did not say to him: “You and all your servants.” In fact, the Holy One, blessed be He, had previously charged Moses and Aaron to be respectful to royalty, as it is said: And the Lord spoke unto Moses and Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt (ibid. 6:13). Joseph was respectful to royalty when he said: It is not in me; God will give Pharaoh an answer of peace (Gen. 41:6). Jacob was respectful to royalty; and Israel strengthened himself, and sat upon the bed (ibid. 49:2). Elijah paid homage to royalty, as is said: And the hand of the Lord was on Elijah (I Kings 18:46). Hananiah, Mishael, and Azariah also were respectful to royalty, and so was Daniel.

And Pharaoh said unto Joseph: “I have dreamed a dream (ibid.). As he was about to relate the dream to him, he decided to test Joseph by altering the dream slightly. He said: “Seven kine went up out of the Nile, fat and well-formed,” whereupon Joseph replied: “That is not so, you saw fat and healthy kine.” “And there were,” he said to him, “seven lean and ill-favored kine.” And Joseph replied: “You did not see this but rather ugly-appearing and thin-fleshed kine.” “And there were seven full and good ears of corn,” he continued. Whereupon Joseph answered: “That too is not so, you saw fat and good ones.” “There were seven shrunken ears of corn,” he added. And Joseph responded: “That is not so, you beheld seven ears of corn, withered thin and blistered by the east wind.” Pharaoh began to wonder about this. He said to him: “You must have been behind me when I had my dream,” as it is said: For inasmuch as God hath shown thee all this, there is none so discreet and wise as thou (ibid. v. 39).

In the case of one who receives a field from another to cultivate and grasshoppers consumed it or it was wind blasted, if it is a regional disaster which affected all the fields in the area, the cultivator subtracts from the produce he owes as part of his tenancy. If it is not a regional disaster, the cultivator does not subtract from the produce he owes as part of his tenancy. Rabbi Yehuda says: If the cultivator received it from the owner for a fixed sum of money, whether this way, i.e., there is a regional disaster, or whether that way, i.e., there was no regional disaster, he does not subtract the produce he owes as part of his tenancy.

ausgedroschen worden. Targ. zu שדופות (Gen. 41, 6): שקיפן, ausgeschlagen.

חבורה is a wound in which the blood is congealed but does not come out, only that the flesh on that spot becomes red. The word חבורה means tache in old French Similar is, (Jeremiah 13:23) “[Can an Ethiopian change his skin] or the leopard his spots (חברברתיו)”. The Targum renders it (חבורה) by משקופי, an expression denoting “beating”, batture in old French Similarly it translates (Genesis 41:6) שדופות קדים, “blasted with the east”, by שקיפן קדום, “beaten by the east wind”. So, too, the lintel it termed “משקוף” (from the root שקף “to beat upon”), as, e. g., in the expression על המשקוף, because the door beats against it.

עלה נדף A RUSTLING LEAF — i. e. a leaf which the wind pushes along and beats it against another leaf, so that, in tapping it, it produces a sound. This, too, is its translation in the Targum: the sound of a leaf דשקיף — a term that signifies beating. The words (Genesis 41:6): שדופות קדים are rendered in the Targum by שקיפן קידום, beaten by the east wind, the first word being of the same meaning as משקוף, a lintel, that being the place against which the door beats. Similarly the Targum translation of חבורה, a wound, (Exodus 21:25), is משקופי (a spot that has been beaten).

And behold, seven ears, thin [smitten] and scorched [beaten] by the east wind, grew up after them.

and, behold, seven ears, thin and blighted with the east wind, sprang up after them.

And behold, seven other cows etc. (Gen. 41:3), for the Evil Inclination comes to induce him to sin in the seven characteristics: to love the desire for money and other pleasures; to be in awe of punishment; to glorify himself; to triumph over his enemies; to praise himself; to be attached to all these things; and to take dominion for himself. And the cows swallowed etc. (cf. Gen. 41:4), for with all of the mitzvot he performs, he gives power to the Shell, God save us; and that is [the meaning of] swallowed, that is to say that the Shell swallows the Torah and the mitzvot. But no one would have known that they had eaten them etc. (Gen. 41:21), therefore when the person does teshuvah “His sins become good deeds” (Yoma 86b), meaning he extracts the good deeds that he performed from under the Shell’s hand. And Pharaoh awoke, and behold, it was a dream (Gen. 41:7), when a person awakes from a sleeping time and behold, it was a dream [halom], which suggests “He returned and healed [halim].” Based on this reason, we read the Torah portion in question on Hanukkah, because the Torah is advice as is written, I have advice [and sound wisdom; I am insight, I have strength] (Proverbs 8:14) – it advises a person how to serve God and to return to [God] (omitted)[*The notation נשמט ("omitted") appears in the Hebrew text in all editions.]. Therefore it is forbidden to use [the Hanukkah candles’] light, since a person can turn in no direction other than to God alone – not for the sake of this world and also not for the sake of the next world.

ותבלענה השבלים, “the kernels swallowed;” some commentators understand this expression as describing the kernels growing so high that they completely covered the ones which had grown earlier so that they could no longer be seen. The word בלע certainly appears in this sense; of course the word ותבלענה in our verse is not to be understood literally, as G-d does not show people things in dreams which are impossible to occur in reality, such as elephants sliding through the eye of a needle.

והנה חלום, and Pharaoh realised that what he had seen was in a dream. Whenever a person is dreaming, he believes that the images shown him represent reality, and that is why he reacts to them with different degrees of joy or consternation. As soon as he wakes up, he realises that what had so emotionally disturbed him had only been a dream. Proof of this statement can be found in Isaiah 29,8: והיה כאשר יחלום הצמא והנה שותה והקיץ ונפשו שוקקה, “like one who is thirsty and dreams that he is drinking, but when he wakes up he finds himself faint and utterly parched.” Pharaoh was meant to react in a similar manner to the cows he saw consuming cows twice their size without gaining weight. However he waited until Joseph had completed his interpretation. Some commentators point out that as far as the cows in Paraoh’s dream are concerned, we do not even find that the Torah writes that upon awaking he realised that this had been only a dream. [as opposed to the dream with the stalks of kernels of grain.] The reason for this is that it does happen in real life occasionally that one cow eats another cow. Kernels of grain consuming other kernels of grain however, is something that is unheard of.” This is why the Torah added the words: “and here it had been a dream,” to describe Pharaoh’s reaction when awaking. Another interpretation of these two words is that Pharaoh now realised that the dream had ended.

ותבלענה השבלים, “the ears swallowed;” the text is not to be understood literally; the meaning appears to be that each successively growing ear of corn completely covered the one that had grown before it, so that it could not be seen by the beholder, but it had not vanished as does the food one swallows. The expression בלע in the sense of “covering” occurs in Numbers 4,20, when the holy vessels being packed before the Israelites broke camp is discussed. According to the Talmud, tractate B’rachot, folio 55, where dreams are discussed at length, the Talmud states that G–d does not send a dream to a person in which he is shown something that does not make any sense, such as an elephant passing through the eye of a needle. This statement is to be understood as an aggadah. The plain meaning of our verse is that Pharaoh believed he had seen the ears of corns being swallowed by their hollowed out counterparts. This is why the Torah had to add that when he awoke he realised that he had not seen something real, but that it was a dream in which one does see such things. Pharaoh could understand that cows eat each other, but he was baffled by ears of corn consuming one another. Hence he was convinced that he had only dreamt, although the dream was very vivid.

Ha-mele’ot (full) has the same meaning as ha-beri’ot (rank). (Verse 5 reads beri’ot ve-tovot (rank and good). Similarly verse 7 reads, ha-beri’ot ve-ha-mele’ot (rank and full). I.E. points out that beri’ot when referring to ears of corn means full because the term bari (rank), which means fat, can only be used when referring to animals; i.e., one cannot speak of a fat plant. Hence I.E. points out that here bari means full (Filwarg). Thus beri’ot ve-tovot means the same as mele’ot ve-tovot. On the other hand I.E.’s comment may pertain only to verse 7. In this case I.E. is pointing out that the Bible there uses two synonyms, mele’ot and beri’ot, for full (Weiser).)

וייקץ פרעה והנה חלום, Pharaoh awoke and it had been a dream. It is possible that when Pharaoh dreamed the section about the ears of corn he had not noticed during the dream that he was only dreaming. He may have thought that he was awake due to the extreme clarity with which he saw that scene. After he got up from his sleep, however, he realised in retrospect that he had been dreaming. This is why the Torah had to add: "Pharaoh awoke."

וייקץ פרעה והנה חלום, “Pharaoh awoke, and here it had been a dream.” Actually, the Torah should have written והנה חלומות, “and here it had been dreams,” seeing that Pharaoh had awoken twice, each time after a different dream. The reason that the Torah wrote חלום, “dream” (sing.) was because Pharaoh himself felt that the two phenomena he had dreamt about were part of one and the same dream. However, he did not understand the message.

ויקץ פרעה, he awoke briefly between the first dream and the second dream. Had the dreams been one continuous experience without Pharaoh waking up in between, he himself would have understood immediately that the scenario he saw in the second dream was closely related to the scenario he had seen in the first dream. Seeing that there were two separate dreams, this indicated to Joseph that the events foreshadowed would come to pass without delay.

והנה חלום, the dream was complete. He did not dream any more during that night.

AND PHARAOH AWOKE, AND, BEHOLD, IT WAS A DREAM. The meaning thereof is that “there was a complete dream before him.” Thus the language of Rashi. In my opinion (Ramban finds a difficulty in Rashi’s interpretation. If the sense of the verse is that Pharaoh felt that an entire dream had been presented to him, why was he not troubled until the following morning? Ramban therefore presents his own interpretation. (Aboab.)) the verse alludes to the fact that Pharaoh lay awake, thinking about his dream, wondering whether he will see yet a third manifestation, and when he arose in the morning and had not dreamed again, his spirit was disturbed. This is the meaning of the verse, And it came to pass in the morning that his spirit was troubled. (Verse 8 here.) In the case of Nebuchadnezzar, however, it says, And his spirit was troubled, and his sleep broke from him, (Daniel 2:1.) for even the night brought no rest to his mind. The verse mentions, And Pharaoh awoke, in order to indicate a matter stated in the Book of Sleep, (Apparently this book by some unknown medieval author dealt with the art of interpreting dreams. But see Tractate Berachoth 56 a, in connection with a man called Bar Hadya, whose profession was interpreting dreams, where the Talmud relates: “As he went away, his book fell down,” thus indicating that books dealing with this topic were prevalent even in Talmudic times.) i.e., that a dream which is followed in the same sleep by another dream with different content is not fulfilled. Therefore the verse says that when he awoke it was a dream fit for fulfillment. Yet he thought about it till morning, that perhaps he will have his dream a third time in the manner in which it had been repeated. But Pharaoh himself realized that the two dreams had the same content. This is why the verse states, And behold, it was a dream. So, likewise, did Pharaoh state it: I have dreamed ‘a dream,’ and none can interpret it, (Verse 15 here.) and he did not refer to the plural form, “dreams.” This is also the sense of the verse, And I saw in my dream. (Verse 22 here.) Scripture however states, But none could interpret ‘them’ to Pharaoh, (Verse 8 here.) meaning that none could interpret even one of them.

הבריאות sains in old French; English HEALTHY.

והנה חלום AND, BEHOLD. IT WAS A DREAM — and behold a whole dream was completed before him (i.e. representation of what was evidently a completed whole had passed before him as a dream during his sleep) and demanded an interpreter.

והנה חלום, he himself felt that it was all one dream, and that what had been shown him during the second dream was a continuation of the first dream. When he referred to בחלומי, “in my dream,” (sing.) in verse 22 he himself made this point.

A whole dream was complete before him... I.e., the first time [he woke up] he decided to sleep more, perhaps he will dream more, as in fact happened. But the second awakening was at the end of his sleep, close to morning when he would not sleep more. Thus, the dream was complete and required interpreters. [Alternatively: Rashi knows it means this] because והנה [usually] indicates the timing, that it happened just now. But here we cannot say it means: “Behold, the dream was completed after he woke,” because the dream was completed even before he woke, when he saw the ears eating the other ones. [Alternatively,] it seems to me [that Rashi explains it so] because after the first dream Pharaoh may have thought it was completed, but it was not — for it says, “As for the dream being repeated twice to Pharaoh, it is because the thing stands ready...” (v. 32). (Nachalas Yaakov)

The thin ears swallowed the seven plump and full ears. This dream is even stranger than the previous one, as in the first dream, cows were eating, and in this dream, ears of grain are eating. And Pharaoh awoke, and behold, this too was only a dream . 1

ותבלענה, “they devoured, etc.;” use of the word ותאכלנה has been avoided by the Torah here. The reason is that this word is inappropriate for kernels which were the subject in our verse, as opposed to verse 4 where the consuming of cows is described as their being “eaten,” ותאכלנה. The word ותבלענה is parallel to כבלע את הקודש in Numbers In practice, the windblown kernels grew and enclosed the good ones until the latter were as if they had never existed. Some commentators understand the word ותבלענה as literally meaning that the windblown kernels devoured their healthy counterparts. If so, the expression בליעה instead of אכילה, needs further elaboration. On the words וייקץ פרעה והנה חלום at the end of our verse, Rashi comments that the Torah merely indicates that this was the end of the dream Nachmanides writes that the Torah informs us that Pharaoh was preoccupied with his dream even after having awakened, i.e. realizing that what he had seen was not reality. He was wondering whether he would have a third dream that might enable him to make sense of the first two images. When he finally arose in the morning without having had an additional dream, he became very agitated. This is why the Torah continues with: “it was in the morning, and he proceeded to call in the necromancers of Egypt and all its wise men.” This is quite different from what we are told in Daniel 2,1 about Nevuchdnezzar’s dream. That King’s anxiety is described as ותתפעם רוחו, a more intense kind of agitation and trepidation than that which bothered Pharaoh. Nevuchadnezzar called in the potential interpreters still in the middle of the night, not waiting until a normal hour in the morning.

והנה חלום, “and, behold, it had only been a dream.” From the use of the singular “a dream,” although Pharaoh had seen two distinctly separate visions in his dream, the Torah hints that he himself realized that it had all been part of a single dream, as Joseph was to confirm to him later. The words ואין פותר אותם לפרעה, mean that not even a single one of the necromancers and the wise men had suggested interpretation that appealed to Pharaoh.

“Pharaoh awoke and it was a dream” [41:7]. Pharaoh woke up and saw that the dream needed to be interpreted. Hizkuni asks a question here. Why did the verse not say at the first dream, “Pharaoh awoke and it was a dream”? He should also have needed to interpret the first dream. The explanation is that in the dream where the cows ate the other cows, this is not such a great novelty, since cows have mouths with which to eat. However, the seven ears eating the other seven ears is something novel. Therefore Pharaoh was frightened about the seven ears. (Hizkuni, Genesis, 41:7.)

And the king commanded after this, and they summoned other wise men, and they came and ‎stood before the king. And the king related unto them his dream, and they gave him the same ‎interpretation. And the anger of the king burned, and he was very wroth. And the king said ‎unto them: Verily, you have spoken lies, and your words are false hoods. And the king ‎commanded and they proclaimed throughout the whole land of Egypt, saying: It is the ‎pleasure of the king, and of his great men, that every wise man who knoweth and ‎understandeth to interpret dreams, and who will not come this day before the king, the same ‎shall be put to death. And the man that will impart the correct interpretation of his dreams he ‎will be given all that he may require of the king. And all the wise men of the land of Egypt, and ‎all the magicians, and all the sorcerers that were in the land of Egypt, and in Goshen, and in ‎Tachpanham, and in Zoan, and in the boundaries of Egypt came, and all of them stood before ‎the king. And all the governors and all the princes of the kings assembled from all the cities of ‎Egypt and they seated themselves before the king, and the king related his dreams unto the ‎wise men and his princes. And all those that were before the king were greatly astonished at ‎the vision, and all of then divided themselves in several divisions concerning the interpretation ‎of the dream. Part of them interpreted it unto him saying, seven fat cows are seven kings who ‎will rule over Egypt from the seed of the king. And the seven lean cows are seven princes who ‎will stand up against them in the latter days and destroy them; and the seven rank ears are the ‎seven great princes of Egypt who will fall in the wars of the kings by the hands of the seven ‎princes, their enemies, less powerful. And part of them interpreted the king's dream in this ‎wise, saying: The seven fat cows are the seven fortified cities of Egypt, and the seven lean ‎cows are the seven nations of the land of Canaan, who will come over the seven cities of Egypt ‎and destroy them in the latter days. And the seven rank ears, and the seven blasted ears ‎which thou hast seen in the second dream are a sign that the gov ernment of Egypt will return ‎once more unto thy seed in the latter days. And under their reign all the people of the cities of ‎Egypt will go in turn against the seven cities of Canaan, and though more powerful than them ‎selves they will destroy them and reclaim the govern ment of Egypt unto thy seed. And others ‎among them said unto the king: This is the interpretation of thy dreams: The seven fat cows ‎are seven queens which thou wilt take to wives in thy latter days, and the seven lean cows ‎signify, that all these wives will die during the life time of the king. And the seven rank ears, ‎and the seven blasted ears, which thou hast seen in thy second dream, are fourteen children, ‎who will stand up in the latter days and fight among them selves, and the seven weaker ones ‎will smite the stronger ones.‎

And when the year came around, the sons of Jacob journeyed from Shechem, and they came ‎unto Hebron to Isaac, their father, and they dwelt there, only their sheep and cattle and all ‎belonging to them, they drove daily for pasture unto Shechem, for there was good and fat ‎pasture about there in those days. And Jacob and his sons and all their households dwelt in the ‎valley of Hebron. And it came to pass on those days and in that year, which was the one ‎hundredth year of Jacob’s life, and the tenth of his return from Padan-Aram, that Leah, Jacob's ‎wife, died; and she was fifty one years of age at the time of her dying in Hebron. And Jacob ‎and his sons buried her in the cave of the field of Machpelah, which Abraham had bought from ‎the sons of Heth for a burial ground. And the sons of Jacob dwelt with their father in the valley ‎of Hebron, and all the inhabitants of the land knew their strength and their fame was all over ‎the land. And Joseph, and Benjamin, his brother, the sons of Rachel, Jacob’s wife, were quite ‎young in those days, and they did not go forth with their brothers in the war against the seven ‎cities of the Amorites. And when Joseph saw the strength and greatness of his brothers he ‎lauded and praised them, but he considered himself greater than they and he thought himself ‎above them. And his father Jacob loved him, indeed, more than his other brothers, and he ‎made unto him a coat of many colors out of his love to him. And when Joseph saw himself ‎more beloved by his father than all his brothers, he continued to regard himself far above his ‎brothers, and he brought unto his father evil reports concerning them. And when the sons of ‎Jacob saw all the actions of their brother Joseph against them, and that their father loved him ‎best of all, they hated him and they could not speak to him peaceably all the time.‎ And Joseph was seventeen years old, and he still continued to regard himself above his ‎brothers and to exalt himself above them. And at that time Joseph dreamed a dream, and he ‎came unto his brothers to tell them of his dream, and he said unto them: I dreamed a dream, ‎and behold, we were binding sheaves in the field, and lo, my sheaf arose and also stood ‎upright, and behold your sheaves stood round about and made obeisance to my sheaf. And ‎his brothers said unto him: What is the meaning of this dream that thou didst dream? Dost ‎thou think in thine heart to govern and to rule over us. And Joseph came also unto his father ‎informing him of his dream, and Jacob heard the words of his mouth and he kissed him and ‎Jacob blessed Joseph. And when the sons of Jacob saw that their father had kissed and ‎blessed Joseph and that he loved him so dearly, they became jealous of him and they hated ‎him still more. And afterwards Joseph dreamed another dream and he related it unto his ‎father in the presence of his brothers, and he said unto his father and brothers: Behold, I have ‎dreamed another dream, and lo, the sun, and the moon, and eleven stars bowed down ‎before me. And Jacob heard the words of Joseph and his dream, and he saw that his brothers ‎hated Joseph on account of these words, and Jacob rebuked Joseph in the presence of his ‎brothers, saying: What is the meaning of this dream which thou hast dreamed that thou ‎exaltest thyself over thy brothers who are greater than thou. Thinkest thou perhaps in thine ‎heart that we will come, I and thy mother and thy eleven brothers to bow down before thee, ‎that thou speakest these words. And his brothers were jealous of him concerning his words ‎and dreams and their hatred against him increased. And Jacob observed and kept the dreams ‎within his heart.‎ And when Jacob saw that they were delaying in Shechem, Jacob said to himself: Perhaps that ‎the inhabitants of Shechem rose up to fight against them and therefore their coming home ‎hath been delayed to-day. And Jacob called unto Joseph his son, saying: Behold thy brothers ‎are feeding the flock in Shechem, and they have not yet returned; go thou therefore and look ‎after them, and bring me back words concerning the peace of thy brothers and concerning the ‎cattle. And Jacob sent his son from the valley of Hebron; and Joseph went unto his brothers in ‎Shechem but he found them not. And Joseph went about in the fields about Shechem to ‎ascertain whither his brothers had turned, and he lost his way in the wilderness, and he knew ‎not in which direction he should go. And an angel of the Lord met him wandering about in the ‎field, and he asked him, saying: What seekest thou? And Joseph said unto the angel: I seek my ‎brethren, knowest thou where they are feeding? And the angel of the Lord replied unto ‎Joseph: I saw thy brothers feeding here, but I heard them say that they would go to feed in ‎Dothan. And Joseph listened to the voice of the angel and he went to Dothan unto his ‎brothers and he found them feeding the flock in Dothan. And Joseph advanced towards his ‎brothers, but ere he had reached them, they had concluded to kill him. And Simeon said unto ‎his brothers: Behold the dreamer cometh unto us to-day. And now come and let us kill him, ‎and cast him into some pit in the wilderness, and when our father will inquire for him, we will ‎say, some evil beast hath devoured him. And Reuben heard the words of his brothers ‎concerning Joseph, and he said unto them: Do not do such a thing, for how could we look up to ‎our father? Cast him into this pit, that he may die therein, but lay no hand upon him, to shed ‎his blood. And Reuben said this that he might rid him out of their hands and bring him back to ‎his father.‎ And when Joseph came amongst his brothers he sat down before them; and they took hold ‎upon him and threw him to the ground and stripped off the coat of many colors which was ‎upon him. And they took him and cast him into a pit, and in the pit was no water, but it was full ‎of serpents and scorpions. And Joseph was greatly afraid of the serpents and scorpions, and ‎he cried out with a loud voice, and the Lord hid the serpents and scorpions in the walls of the ‎pit, so that they could do Joseph no harm. And Joseph cried out from the pit unto his brothers, ‎saying: What have I done unto you and what is my sin, and why do you not fear the Lord ‎concerning me? Am I not your bone and flesh and is not Jacob, your father, my father also? ‎Why are ye doing this thing unto me this day, and how will you ever be able to look unto Jacob ‎our father? And he was crying and calling unto his brothers from the midst of the pit, and he ‎said: Oh Judah, and Simeon and Levi, my brothers, raise me from this darksome place where ‎into ye have put me, and come and have mercy upon me this day, ye children of the Lord and ‎sons of my father Jacob ' And supposing that I have sinned against you, are you not the sons of ‎Abraham, Isaac and Jacob, who when they saw an orphan they had pity with him, and when ‎they found one hungry they gave him bread to eat, and if he was thirsty they gave him water ‎to drink, and if he was naked they covered him with garments. And how can ye withdraw your ‎compassion from your own brother, of your own flesh and bone, and even if I have sinned ‎against you, surely you ought to do it for the sake of my father. And Joseph spoke all these ‎words from the midst of the pit but his brothers hearkened not nor did they incline their ears ‎to Joseph’s sup plication and he was still crying and weeping in the pit. And Joseph said: Oh ‎that my father knew the thing that my brothers have done unto me and what they said unto ‎me this day. And Joseph’s brothers heard the weeping and lamentation of their brother, and ‎they moved away in order not to hear his crying in the pit. And they seated themselves at a ‎distance of about a bow-shot, and they sat down there to eat.‎ And while they were eating they held counsel together concerning what was to be done with ‎him, whether to kill him or to bring him back unto his father. And whilst they were holding ‎their council they lifted up their eyes and behold, a company of Ishmaelites was coming from ‎the distance on their road from Gilead, and going down to Egypt. And Judah said unto them: ‎What profit is it to us if we slay our brother, perhaps the Lord may once require him from us, ‎this is the advice I propose concerning him, according to which you may do unto him: Behold ‎this company of Ishmaelites is going down to Egypt, come then and let us sell him unto them ‎and let our hands be free from him. And they will take him along on their way and he will be ‎lost amongst the people of the land, and we need not slay him with our hands. And this ‎pleased them well and they decided to act according to Judah’s advice. And while they were ‎dis cussing this matter, behold, before the Ishmaelites had yet reached them, seven ‎merchants of Midian passed them by, and passing by they were thirsty and lifting up their ‎eyes, they saw the pit wherein Joseph was, and behold all kinds of birds were around him. ‎And these Midianites ran unto the pit to drink water, for they thought there was water in the ‎pit, and when they arrived before the pit they heard the voice of Joseph weeping and ‎lamenting in the pit and looking into the pit they saw a lad of fine figure and comely ‎appearance. And they called unto him: Who art thou, and who hath brought thee hither and ‎who hath cast thee into this pit in the wilderness? And they all assisted Joseph to raise him, ‎and they brought Joseph out from the pit and took him along continuing their journey. And ‎when they passed by his brothers, they saw Joseph in the hands of the Midianites and they ‎said unto them: Why are ye doing this thing to take our servant and go away with him? Verily, ‎we have placed this lad into the pit, for he hath rebelled against us, and you came and brought ‎him up to take him away. And now return ye our servant unto us. ‎And the Midianites answered and said unto the sons of Jacob: Is this really your servant and ‎was he ministering to you? It is more likely that you all are his servants, for surely he is of a ‎very fine figure and of comely appearance, and the best looking of all of you and wherefore do ‎ye tell unto us these lies? And now we will not listen unto you nor give ear unto your words; ‎for we have found this lad in a pit in the wilderness and we took him, and we will go away with ‎him. And all the sons of Jacob advanced and stood up against them, saying: Give unto us our ‎servant, and why do ye seek to die by the edge of the sword ' And the Midianites shouted at ‎them and drew their swords, and they fought with the sons of Jacob. And Simeon rose up ‎from his feet jumping to the ground, and drawing his sword he approached the Midianites, ‎and he gave a fearful shriek before them. And his shouting was heard at a great distance, and ‎the earth shook at Simeon’s voice. And the Midianites were greatly afraid of Simeon and his ‎terrible shouting, and they fell upon their faces in terror. And Simeon said unto them: Verily I ‎am Simeon the son of Jacob, who destroyed single handed the city of Shechem, and the other ‎cities of the Amorites with the help of my brothers. And so may the Lord do unto me now and ‎in all future, that if all your brethren the people of Midian together with all the people of ‎Canaan were to come, they could not fight against me. And now give back unto us the lad you ‎have taken, or I will give your flesh to the birds of the heavens and to the beasts of the ‎field.And the Midianites approached the sons of Jacob in fear and trembling with soft words, ‎saying: And have ye not said that this lad is your servant who rebelled against you, wherefore ‎you have cast him into the pit? And now what will you do with a servant that hath rebelled ‎against his master? Sell him then unto us and we will give you for him whatsoever you ‎demand. And the Lord was pleased to do this, that the sons of Jacob should not slay their ‎brother.‎ And the sons of Jacob hearkened unto the Midianites, and they sold unto them their brother ‎Joseph for twenty pieces of silver; and their brother Reuben was not with them at that time. ‎And the Midianites took Joseph and continued on their way toward Gilead. And as they ‎passed on along the road, the Midianites were sorry for what they had done in buying the ‎youth, and they said one to the other: What is it that we have done to buy from the Hebrews ‎this young man of such comely appearance and fine figure? For he may have been stolen from ‎the land of the Hebrews, and if he be found in our hands all of us will be put to death on his ‎account. And verily they are strong and powerful men, like the one of those that sold him unto ‎us, and whose strength we have seen. They have certainly carried him away forcibly from his ‎land, and therefore they sold him unto us for such a small price as we have paid for him. And ‎while they were talking over this matter, behold the company of Ish maelites, which was first ‎seen by the sons of Jacob, came towards the Midianites. And the Midianites said to each ‎other: Come and let us sell this lad to the company of Ishmaelites that come towards us, and ‎even if we should receive for him only the little we have paid, let us get out of trouble. And ‎the Midianites did so, and they sold Joseph unto the Ishmaelites, for the twenty pieces of ‎silver which they had paid unto his brothers, and the Midianites continued their journey ‎towards Gilead, and the Ishmaelites took Joseph and seated him upon a camel and they led ‎him down into Egypt. And when Joseph heard that he was to be brought down to Egypt he ‎wept and lamented bitterly, to be removed so far away from the land of Canaan from his ‎father. And he wept greatly while riding upon the camel, and one of the men noticing his ‎weeping made Joseph alight from the camel and go on foot, but Joseph still kept on crying, oh ‎my father, my father! And one of the Ishmaelites arose and struck Joseph on his cheek, but he ‎still continued weeping. And Joseph became very fatigued from walking and from the ‎bitterness of his soul, and all of the Ishmaelites beat him and abused him and they terrified ‎him that he should cease crying. And the Lord saw Joseph’s affliction and the Lord brought ‎over these men darkness and dismay, and every hand withered that struck Joseph. And they ‎said to one another: What is it that hath happened to us on this journey? And they knew not ‎that it was done on account of Joseph.‎ And the men continued their journey and on their road they passed Ephrath the place where ‎Rachel was buried. And when Joseph came near his mother's grave, he ran to the grave and he ‎fell upon it and wept. And Joseph cried out loudly upon his mother's grave, saying: Oh my ‎mother, my mother, thou who gavest me birth, awake and arise now to see thy son sold unto ‎slavery with no one to have compassion upon him. Oh arise to look at thy son, and weep with ‎me in my affliction, and see the hearts of my brothers. Oh my mother arouse and awake and ‎direct thy warfare against my brothers, who have stripped me of my coat and sold me into ‎slavery now for the second time, and have torn me away from my father where there is no ‎one to have pity upon me. Arouse and bring thy complaints against them before the Lord and ‎see who is to be justified in the judgment and who is to be condemned. Arise oh my mother, ‎awake from thy sleep, and see my father whose soul is with me this day, and comfort him and ‎console his heart. And Joseph spoke continually to his mother; and he cried aloud and wept ‎bitterly upon his mother's grave; and he ceased speaking and from the bitterness of his heart ‎he became silent like a stone upon the grave. And Joseph heard a voice speaking unto him ‎from under the ground, answering him in bitterness of heart in a voice of weeping and prayer, ‎in these words: My son Joseph, oh my son, I have heard the voice of thy weeping and crying, ‎and I have seen thy tears and I know thy affliction, oh my son It grieveth me for thy sake, oh ‎my son. And new sorrow hath been added to my sorrow. And now my son Joseph, hope thou ‎in the Lord and wait for his help and do not fear, for the Lord is with thee to deliver thee from ‎all trouble. Arise my son and go down with thy masters unto Egypt, and do not fear for the ‎Lord is with thee my son And she continued to speak unto Joseph according to these words ‎and then she was silent. And when Joseph heard this he was greatly astonished, and he kept ‎on weeping. And one of the Ishmaelites saw him weeping and lamenting over the grave, and ‎his wrath was kindled against Joseph, and he drove him away from the grave, and he beat him ‎and cursed him. And Joseph said unto the men: Let me find grace in your eyes and carry me ‎back unto my father's house, and he will reward you with great riches. And they answered ‎unto him, saying: Verily thou art a slave and where is thy father? For hadst thou a father thou ‎shouldst not have been sold into slavery, this the second time, and for such a small price. And ‎their anger was excited against him, and they beat him and Joseph wept bitterly. And the Lord ‎saw Joseph's affliction, and he smote these men once more. And the Lord brought darkness over the earth, and the lightning was flashing, and the thunder ‎was roaring, and the earth shook at the noise of the thunder and the great storm, and the ‎men were greatly alarmed and they knew not whither they should go. And the beasts and the ‎camels stood still, and when they were led they refused to go on, and when they were ‎smitten they lay down upon the ground. And the men said to each other: What is that God ‎hath done unto us, what are our sins and our transgressions that this had to come over us? ‎And one of them answered and said unto them: Peradventure on account of our sins in ‎afflicting this slave hath this evil befallen us this day. And now entreat him and urge him on to ‎forgive us, that we know on whose account this affliction hath come over us. And if the Lord ‎have mercy upon us, then we will know that all this hath happened unto us for the sin of ‎afflicting this slave. And they did so. And they entreated Joseph and begged him to forgive ‎them, saying: We have sinned against heaven and before thee, and therefore we implore ‎thee pray unto thy God to remove from us this death, for we have sinned against him. And ‎Joseph did according to their words, and he prayed unto the Lord, and the Lord hearkened ‎unto Joseph, and he removed from them the plague wherewith the Lord had visited the ‎Ishmaelites, on account of Joseph. And the beasts rose up from the ground and became ‎manageable and walked on, and the great storm subsided, and the earth became quiet, and ‎the men continued their journey towards Egypt. And the men knew that this affliction had ‎come over them on account of Joseph, and they said to each other: Behold, now we know ‎that for the sin of afflicting this slave, all that evil hath come over us. Come then and let us ‎consult what we shall do concerning him, for why should we expose ourselves further to such ‎a terrible plague. And one of them said: Verily he hath told unto us to bring him back unto his ‎father, and now let us carry him back to the place he will designate, and we will take from his ‎family the price that we paid for him and go our way. And one answered, saying: Thy counsel is ‎very wise but we cannot do accordingly; for we have gone a great distance from his place and ‎we cannot turn away from our road. And still another said unto them: This is the counsel we ‎will now follow without further delay. We are going down unto Egypt this day, and there we ‎will sell him for a high price, and thus we will be delivered from his evil. And they were all ‎pleased with these words, and they continued their journey unto Egypt, taking Joseph along ‎with them. And after the sons of Jacob had sold Joseph unto the Midianites, their hearts beat ‎within them for their brother and they repented of what they had done, and they searched ‎for him to bring him back but they could not find him. And Reuben returned unto the pit ‎wherein Joseph had been in order to take him out and return him unto his father, and he ‎stood by the pit crying: Joseph, Joseph, but he heard not a word in answer. And Reuben ‎exclaimed: Poor Joseph he must have died for fright, or he hath been killed by one of the ‎serpents.‎ And Reuben went down into the pit to search for Joseph, but he could not find him in the pit, ‎and he came out again. And Reuben rent his garments and he said: The child is not here and ‎how can I comfort my father concerning him, if he be dead? And Reuben went to his brothers ‎and he found them grieving for Joseph and consulting in what manner they were to comfort ‎their father concerning him. And Reuben said unto them: Behold I have come to the pit, but ‎Joseph was not in it, and now what shall we say to our father, for my father will hold me alone ‎accountable for the youth. And his brothers answered unto him: Thus have we done, and our ‎hearts ached afterwards by reason of our action, and now we are seeking for a pretext how to ‎comfort our father concerning our brother. And Reuben said unto them: What is it that you ‎have done, to bring down the gray head of our father with sorrow into the grave? Verily the ‎thing that you have done is not good. And Reuben took his seat in their midst, and all of them ‎arose and swore to each other not to disclose a word unto Jacob and they said: He who will ‎impart this to our father and his household or who will say a word concerning it to any of the ‎people of the land, we will all unite against him and kill him. And the sons of Jacob were afraid ‎of each other from the smallest to the greatest, and they never spoke a word concerning the ‎matter; but they kept it concealed in their hearts. And they sat down together to counsel, to ‎come to a conclusion as to what they would tell unto their father. And Issachar said unto them: ‎Here is an advice for you if it pleaseth you to act accordingly: Take ye Joseph’s coat and tear it ‎up, and slaughter a kid of the goats and dip the coat in its blood, and send it to our father. And ‎he will see it and say, an evil beast hath devoured him, and therefore the coat is torn and ‎bloody, and by doing this thing we will free ourselves from our father's reproaches. And the ‎words of Issachar pleased them well, and they agreed to act upon his advice. And they took ‎quickly Joseph’s coat and they tore it, and they killed a kid from the goats, and they dipped the ‎coat in its blood, and they trampled the coat in the dust. And they forwarded the coat to their ‎father through Naphtali, and they instructed him to speak according to these words: We had ‎gathered in the cattle, and when we reached a little ways beyond Shechem, we found this ‎coat on the road in the wilderness dipped in blood and covered with dust; and now recognize ‎the coat whether it be the coat of thy son or not.‎ And Naphtali came unto his father, and he gave unto him the coat, and spoke unto him ‎according to the instruction of his brothers. And when Jacob saw the coat he recognized it, and ‎he fell to the ground silent like a rock. And afterwards he rose up and cried out, in a weeping ‎voice: That is the coat of my son Joseph! And Jacob sent hastily one of his servants to his sons, ‎and he met them coming along the road with the sheep. And the sons of Jacob came unto ‎their father towards evening, with their garments torn and dust upon their heads, and they ‎met their father weeping and lamenting with a loud voice. And Jacob said unto his sons: Will ‎you not tell me all about the misfortune that hath befallen me so suddenly to-day? And they ‎answered unto Jacob their father saying: After having gathered in the sheep, we went on our ‎road towards the city of Shechem in the wilderness, and we found this coat full of blood and ‎dust, and we recognized the coat, and we forwarded it unto thee that thou mightst recognize ‎it likewise. And when Jacob heard the words of his sons, he cried out with a powerful voice, ‎and he said: It is my son’s coat; an evil beast hath devoured him; Joseph is without doubt rent ‎in pieces. For I have sent him to-day unto you to inquire after your peace and the welfare of ‎the sheep, and to bring me back word from you. And he went according to my orders, and this ‎evil hath come over him, while I thought my son is with you. And the sons of Jacob answered, ‎saying: He hath never reached us, and we have not seen him from the day we have left thee ‎even until now. And Jacob rent his clothes and put sackcloth upon his loins, and he wept ‎bitterly and he mourned for his son, lamenting in these words: Oh Joseph, Joseph my son, ‎behold I have sent thee to in quire for the peace of thy brothers and thou hast been torn into ‎pieces, and through me this hath befallen thee. It grieveth me for thy sake, my son Joseph, oh ‎it grieveth me! How sweet hast thou been unto me while living, and how bitter is thy death ‎unto me! Would that I had died in thy stead to-day, oh my son, for it grieveth me exceedingly ‎for thee, oh my son. Oh my son, my son, Joseph, my son, where art thou and where is thy ‎soul? Awake oh awake from thy place and come and see my affliction concerning thee, oh my ‎son! Come and count the tears of my eyes flowing down my cheeks, and bring them before ‎the Lord that his anger may turn away from me. Oh my son how hast thou fallen, in a manner ‎as no man hath ever perished from the beginning of the world, even unto this day. For thou ‎hast fallen by the hand of a cruel enemy, but I know that this hath happened unto thee on ‎account of my many sins. Arise, oh my son, awake and see the bitterness of my agony ‎concerning thee! But verily I have not caused thee to grow and I have not formed thee, and I ‎have not given unto thee a spirit and a soul, for it was God who hath created thee, and he hath ‎built up thy bones, and invested them with flesh and breathed into thy nostrils a breath of life, ‎and he gave thee unto me. And the same God that hath given thee unto me hath taken thee ‎away from me now, and this hath befallen thee to-day, and all the works of God are good.‎ And Jacob kept on lamenting in this manner and he wept bitterly, and he fell to the ground ‎and was silent. And all the sons of Jacob saw their father's agony, and they repented of what ‎they had done, and they also wept bitterly. And Judah arose and lifted up the head of his ‎father, and he placed it upon his knees, and he removed his father's tears from his cheeks. ‎And Judah wept a fearful weeping, with his father's head upon his lap silent like a rock. And all ‎the sons of Jacob and all his servants and all his daughters rose up and surrounded him to ‎comfort him; but he refused to be comforted. And the news reached Isaac, the son of ‎Abraham, Jacob's father, and he and his household wept bitterly for Joseph. And Isaac left his ‎home in Hebron and his men with him, and they came to comfort Jacob; but he refused to be ‎comforted. And afterwards Jacob rose up from the ground with the tears streaming down his ‎face, and he said unto his sons: Arise and take your swords and your bows and go into the field ‎to search for the body of my son, and bring it unto me and I will bury it. And, I pray ye, to ‎search likewise among the beasts and hunt them down, and the one you meet first seize it ‎and bring it unto me, peradventure the Lord will see my misery this day and grant you to find ‎the one that hath torn my son, and bring it unto me that I may avenge on it the death of my ‎son. And the sons of Jacob did according to the command of their father, and they rose early in ‎the morning and they took each his sword and his bow, and they went unto the field to hunt ‎the beasts. And when they came unto the wilderness, and behold a wolf came towards them, ‎and they seized him and they brought him unto their father saying: This is the first beast we ‎met, and we have brought him unto thee according to thy commandment, but the body of thy ‎son we could not find. And Jacob took the beast from the hands of his sons, and he cried out ‎once more with a terrible voice, and he seized the beast with one hand and he spoke unto the ‎beast in the bitterness of his heart, saying: Why hast thou devoured my son Joseph, and how ‎didst thou not fear the Lord of the earth to bring over me such grief concerning my son ‎Joseph'? And thou hast devoured my son without any cause, for he hath not wronged thee, ‎and thou hast brought guiltiness over me on his account, and now therefore the Lord will ‎always find him that deserveth punishment.‎ And the Lord opened the mouth of the beast in order to comfort Jacob with its words, and it ‎answered unto Jacob and it spake these words: As God liveth who hath created me in the ‎earth, and as thy soul liveth, oh my master, I have not seen thy son nor have I torn him to ‎pieces. . But I am coming from a distant land likewise seeking my son, and as it hath happened ‎unto thee and thy son, even so it hath happened unto me and my son. And it is now ten days ‎since I have come unto this land in search of my son, who hath left me and I know not where ‎he is, and whether he be dead or alive. And when I came to-day unto the field to seek my son, ‎thy sons found me and they seized me, adding grief to my grief, and they brought me to thee ‎this day; and I have spoken unto thee all concerning my affairs. And now, oh son of man, ‎behold I am in thy hands and thou canst do unto me as it seem eth best in thine eyes, this day, ‎but as the Lord liveth who hath created me in the earth, I have not seen thy son, neither have ‎I torn him to pieces, nor has ever human flesh entered my mouth all the days of my life. And ‎when Jacob heard the words of the beast he was greatly astonished, and he released the ‎animal and it went away. And Jacob continued weeping and lamenting for Joseph, and he ‎mourned over his son many days. And the Ishmaelites who bought Joseph from the ‎Midianites who had bought him from his brothers went with Joseph unto Egypt. And when ‎they reached the boundaries of Egypt they met with four men of the sons of Elam, the son of ‎Abraham, who came on their way from Egypt. And the Ishmaelites said unto them: Would you ‎not like to buy this slave from us? And they said: Give him unto us. And they delivered Joseph ‎unto them and they examined him and they saw that he was a lad of very fine appearance and ‎they bought him for nine shekels. And the Ishmaelites went on their journey into Egypt, and ‎the Midianites returned like wise to Egypt on the same day. And they said to each other: ‎Behold we have heard that Potiphar, an officer of Pharaoh’s, captain of the guards, is seeking a ‎good servant to stand before him and to minister unto him and to take charge of his house and ‎all belonging unto him. And now let us go and sell him unto him as this is precisely the servant ‎he wants, and he will pay us for him whatsoever we desire. And those Midianites came unto ‎the house of Potiphar, saying unto him: We have heard that thou desirest to procure a good ‎servant to attend thee. Behold we have with us a servant according to thy desire, and if thou ‎canst give unto us what we ask for him, we will sell him unto thee. And Potiphar said unto ‎them : Bring him into my presence, and if he pleaseth me then I will pay for him whatsoever ‎you ask for him. And the Midianites brought Joseph before Potiphar, and Potiphar saw him ‎and he pleased him exceedingly,‎ and Potiphar said unto them: Name the value of that youth. And they said: We want for him ‎four hundred pieces of silver. And Potiphar said unto them: I am ready to pay you the amount ‎if you will bring unto me him that hath sold the youth unto you and inform me concerning his ‎affairs; peradventure he hath been stolen, for the youth is neither a slave nor the son of a ‎slave, for I see noble blood within him. And the Midianites went away and they brought the ‎Ishmaelites who had sold Joseph unto them, and the Ishmaelites said unto Potiphar: He is a ‎slave, and we have sold him unto these men. And when Potiphar heard their words he paid ‎the silver unto the Midianites and they went away and the Ishmaelites returned likewise to ‎their place. And Potiphar took Joseph and he brought him into his house and he served ‎Potiphar. And Joseph found grace in Potiphar’s eyes, and he trusted in him, and he made him ‎overseer in his house and all that he had Potiphar surrendered into his care. And the Lord was ‎with Joseph and he was a prosperous man and the Lord blessed the house of Potiphar for ‎Joseph’s sake, and he left all that he had in Joseph’s hand. And Joseph was all-in-all, and upon ‎his command everything was done in Potiphar’s house. And Joseph was eighteen years of age, ‎a youth of beautiful eyes and pleasant appearance, and there was not his like in the whole ‎land of Egypt. At that time when Joseph was in his master's house, coming in and going out ‎and attending to his master's affairs, Zulycah, his master's wife, lifted up her eyes unto Joseph, ‎and she beheld his comely appearance, and his beauty tempted her heart. And her soul ‎became attached unto Joseph, and she beguiled him and persuaded him day after day, but he ‎would not lift up his eyes to look at his master's wife. And Zulycah said unto him: How comely ‎is thy appearance and how graceful thy figure. Verily I have looked at all the servants, but I ‎could not find one as fair as thou art. And Joseph replied unto her: He who hath created me ‎hath created likewise all the sons of man. And she said unto him: How beautiful are those eyes ‎of thine and thou hast captivated with them all the inhabitants of Egypt, men and women ‎alike. And he said unto her: Verily they are beautiful while alive, but if thou wert to see them ‎in the grave thou wouldst tremble before them. And she continued: How pleasant and sweet ‎are thy words, do take the harp which is in the house and play with thy hands and let us hear ‎thy voice. And Joseph said: How pleasant and sweet are my words when I sing the praises and ‎the glory of my Lord.‎ And she continued: Oh how beautiful is the hair of thy head! Go and take the golden comb ‎which is in the house and dress thy hair with it. And he said unto her: How long wilt thou ‎continue to speak unto me in such words. Cease talking unto me and attend to thy work about ‎the house. And she replied: There is no work to be done by me about the house, save what ‎thou mightst bid me do. And in spite of all that, she could not attract Joseph, nor would he look ‎up unto her but he kept his eyes fixed upon the ground. And Zulycah's heart was yearning for ‎Joseph to lie with her, and once upon a time when Joseph attended to his duties within the ‎house, Zulycah came and seated herself before him, and she continually tempted and enticed ‎him, but he would not lie with her, nor even look up unto her. And she said unto him: If thou ‎wilt not do according to my wishes, I will punish thee with the judgment of death and I will ‎place an iron yoke upon thee. And Joseph replied unto her: Verily, God who hath created me ‎releases the captives, and he will deliver me from thy prison and from thy judgment. And ‎when she saw that it was impossible to persuade Joseph, her heart was full of desire, for her ‎soul was fixed upon Joseph, and she fell into a hard sickness. And all the women of Egypt came ‎to visit her and they said unto her: Why art thou so pale and emaciated? Surely thou lackest ‎nothing, for is not thy husband an honored officer and very great in the eyes of the king, and ‎can it be that thou lackest the least thing that thy heart may desire? And Zulycah answered ‎unto them: This day shall it be known unto you what hath reduced me to this sad condition, in ‎which you see me now. And Zulycah ordered her maidens to set meat before all the women ‎and to prepare a great feast for them, and all the women ate in Zulycah’s house, and she gave ‎them knives to peel their oranges and to eat them. And she commanded that Joseph be put ‎into costly garments and that he should appear before them. And Joseph came before them, ‎and behold, when the women saw him they could not turn their eyes from him, and all of ‎them cut their hands with the knives and the oranges were full of blood. And they noticed not ‎what they had done, being so deeply absorbed in admiring Joseph’s beauty, and they could ‎not turn their eyelids from Joseph’s face. And Zulycah saw what they had done and she said ‎unto them: What is it that you are doing? Behold, I have given you oranges that ye might eat ‎and now you have cut your hands all of you. And they looked at their hands and behold they ‎were bleeding and blood was flowing down upon their garments. And they said unto her: It is ‎because of this servant which thou hast in thy house, who hath charmed us and we could not ‎turn our eyelids from him through his beauty.‎ And she said unto them: Behold in the short moment that you have seen him this hath ‎occurred unto you and you could not withstand him, how much less can I do it, being always in ‎the house with him. And I see him day after day coming in and going out about the house, can ‎I then help my sickness or even my death on his account? And they said: Thy words are true, ‎for who can see this beautiful figure in the house and be indifferent. But is he not thy slave ‎and servant, wherefore then dost thou not tell what thou hast in thy heart, and why allowest ‎thou thy soul to perish on that account? And she said unto them: I am forcing myself daily to ‎entice him, but he does not heed my words, and I assure him of all that is good, but he does ‎not mind, and therefore I have fallen sick even as you see me this day. And Zulycah was very ill ‎through her desire for Joseph, and her love sickness weighed heavily upon her, but the people ‎of Zulycah's household, and her husband knew nothing of the matter and that Zulycah was sick ‎out of her love to Joseph. And all the people of her household asked her: Why art thou so ‎emaciated and sick whereas thou lackest not the least thing? And she said unto them: I know ‎not the illness that is growing upon me day after day. And all the women and her friends came ‎to visit her daily and they spoke unto her, saying: This is certainly caused through thy love for ‎Joseph; entice him then and use force against him, peradventure he will listen unto thee and ‎remove thy impending death. And Zulycah became more seriously ill and she grew poorer with ‎every coming day until she had no more strength in her to stand up. And one day, while ‎Joseph was attending to his work in the house, Zulycah came in secretly and threw herself ‎suddenly upon him, and Joseph used force to free himself from her and he cast her to the ‎ground. And Zulycah wept before him on account of the passion within her heart, and she ‎entreated him, and tears gushed down her cheeks, and she spoke unto him in weeping and ‎supplication, saying: Hast thou ever seen, or heard, or known of a woman more beautiful or ‎better than myself, that she would speak unto thee day after day and become so reduced by ‎sickness through love to thee, and ready to bestow all these honors upon thee, and still thou ‎dost not listen unto my voice? And if thou be afraid of thy master, that he might punish thee, ‎as the king liveth no harm shall befall thee in this matter. Do then listen unto me and gratify my ‎desire for the honor which I have shown thee, and free me from this disease; for why should I ‎die on thy account? And when she ceased speaking Joseph answered unto her saying: Get ‎thee from me and leave that matter to my master. Behold my master wotteth not what is with ‎me in the house and he hath committed all that he hath into my hand. And he hath bestowed ‎upon me great honors in his house and he hath made me overseer over his house and he hath ‎elevated me, for there is none greater in this house than I. Neither hath he kept back anything ‎from me but thou, because thou art his wife, and how then can I do this great wickedness and ‎sin against God and against thy husband, to do this thing in my master's house? ‎ Now ‎therefore abandon me, and do no more speak unto me such words, for I will surely not listen ‎unto thy voice. And Zulycah would not hearken unto his voice, but she enticed him day after ‎day to give ear unto her. And after this the river of Egypt became full above all its sides, and all ‎the people of Egypt, and the king with his princes, went out to see it amidst music and dancing, ‎for there is great rejoicing and a great holiday in Egypt whenever the sea Shichor overfloweth ‎and they go thither to make merry the whole day. And when the Egyptians went forth to the ‎river, to rejoice according to their custom all the people of Potiphar’s house hold went along. ‎But Zulycah would not go, for she said: I am quite ill, and she remained at home all alone in ‎order to find an opportunity of meeting Joseph that day. And when all had left and Zulycah ‎was alone in the house, she arose and went up into the temple of the house, and she put on ‎her garments, like the garments of a queen, and she placed upon her head an ornament of ‎precious stones, made of onyx stones set in silver and gold and she beautified her face and ‎body with all sorts of mixtures used by women, and she perfumed the temple and the entire ‎house with cassia and frankincense, and she scattered myrrh and aloes all over the temple, ‎and then she seated herself at the door of the temple in the passage of the house where ‎Joseph had to pass in order to do his work. And behold Joseph returned from the field to do ‎his master's work in the house and he entered his house, and when he came to the place ‎where he had to pass, he saw Zulycah’s work and he turned backwards. And when Zulycah ‎saw that Joseph went back she called unto him saying: What is the matter with thee Joseph 2 ‎Come to do thy work, and I will clear the way before thee until thou shalt have passed unto ‎thy seat. And Joseph returned to the house and passed on to his seat to do the work of his ‎master as usual, and behold Zulycah came and stood before him in queenly garments and the ‎perfume of her clothes reached into the distance. And she seized Joseph suddenly and she ‎said unto him: As the king liveth, if thou wilt not gratify my desire thou shalt die this day.‎ And she stretched out her other hand hastily and she drew a sword from under her garments ‎and she placed it upon Joseph’s neck and she said: Arise now and gratify my wishes or else ‎thou diest this very day. And Joseph was afraid of her and her action and he rose up to flee ‎from her. But she had taken hold upon the front of his garments and when Joseph fled in ‎terror, the garment which Zulycah had seized was torn, and Joseph left the garment in ‎Zulycah’s hand and ran away into the street, because he was afraid. And when Zulycah saw ‎that Joseph’s garments were torn and he had left them in her hands and fled, she was afraid ‎lest the matter might become known concerning her, and she rose up and acted cunningly, ‎and she removed the costly garments from herself and put on her other garments. And she ‎took Joseph’s garment and laid it near her and she went back to the place where she sat ‎during her sickness, before the people of her household had gone to the river, and she called ‎unto a youth who came into the house and she commanded him to go and summon the ‎people of her household into her presence. And when she saw them she spoke unto them in ‎a loud lamenting voice: Behold the Hebrew whom your master hath brought into my house ‎hath come to me this day to lie with me. And when you had left he came into the house, and ‎seeing that no one was in the house with me he came to forcibly lie with me. And I took hold ‎upon his garments and tore them and I cried out against him with a loud voice. And when I had ‎lifted up my voice he was in fear of his life and he left his garments before me and he fled into ‎the street. And the people of the house said not a word, but their anger was burning within ‎them against Joseph, and they went to their master and they told unto him the words of his ‎wife. And Potiphar came home with a raging wrath and his wife cried out to him saying: What is ‎it that thou hast done unto me, to bring into my house a Hebrew servant, for he came unto ‎me this day to sport with me, and after this manner did thy servant do unto me? And when ‎Potiphar heard the words of his wife he commanded his servants to take Joseph to give unto ‎Joseph a terrible beating and they did so unto him. And whilst they were beating him Joseph ‎cried out with a loud voice and he lifted up his eyes unto the heavens and he said: Oh Lord my ‎God thou knowest that I am innocent in this matter and why shall I die this day through a ‎falsehood by the hands of these uncircumcised and wicked men whom thou knowest? And ‎whilst Potiphar’s men were beating Joseph he kept on weeping and crying. And there was ‎present a child only eleven months old, and the Lord opened the mouth of that child and he ‎spoke these words before the men of Potiphar who were beating Joseph: What have you to ‎do with this man and why do you inflict upon him this great evil? My mother hath spoken ‎falsehoods and hath stated lies for such was the translation. And the child related unto them ‎correctly all the things that had happened and all the words which Zulycah spoke unto Joseph ‎day after day he told unto them.‎ And when the child had finished speaking he became silent. And all - the men heard the words ‎of the child and they were greatly astonished at the child’s words. And Potiphar was ‎exceedingly ashamed at the words of his son and he ordered his men not to beat Joseph any ‎longer, and the men ceased beating him. And Potiphar took Joseph and he had him brought ‎for judgment before the priests, the king’s judges, and he said unto them: Pronounce ye ‎judgment over this slave for thus was his behavior. And the priests said unto Joseph: Why hast ‎thou done this thing unto thy master? And Joseph answered them, saying: Not so my lords, ‎but such is the matter. And Potiphar said unto Joseph: have I not put into thy hands all that is ‎mine? and I have not kept from thee the least thing but my wife; and how could thou do unto ‎me this evil? And Joseph replied, saying: Not so my lord, as the Lord liveth, and as thy soul ‎liveth, oh my master, there is no truth in the words, which thou hast heard from thy wife, but ‎these are the facts. Behold it is now a full year that I have been in thy house, hast thou seen in ‎me anything wrong, or the slightest thing whereby I could summon guilt upon my head? And ‎the priests said unto Potiphar: Do thou send we pray thee and let them bring the torn garment ‎of Joseph before us and let us see the rent within it. And if the garment be torn in front, ‎before his face, then she has seized upon him forcibly, to draw him unto her, and all that thy ‎wife hath spoken is a matter of deceit. And they brought Joseph’s garment before the priests, ‎that were the judges, and they examined it and behold the tear was in front of Joseph. And all ‎the priests who were the judges, knew at once that she hath assaulted him, and they said: ‎This slave is not under the judgment of death, for he hath not done anything wrong. But we ‎will sentence him to be cast into the prison on account of the report which hath gone forth ‎against thy wife through him. And Potiphar harkened unto their words, and he took Joseph ‎and placed him into the prison house, the place where the prisoners of the king were bound; ‎and he was in the prison for twelve years. And for all that, the wife of his master did not turn ‎from him, and she never ceased speaking unto Joseph day after day, that he should listen ‎unto her. And at the end of three months, Zulycah went once more unto Joseph into the ‎prison house, and she persuaded him to listen unto her. And Zulycah said unto Joseph: How ‎long wilt thou remain in this house? do but listen unto my voice, and I will release thee from ‎thy prison. “And Joseph answered unto her saying: It is better for me to remain in this house, ‎than to listen unto thy words, and transgress against God.‎ And she said unto him: If thou wilt not do my wishes, I will put out thine eyes, and I will put ‎additional chains upon thy feet, and I will surrender thee into the hands of such as thou hast ‎not known, neither yesterday nor day before yesterday. And Joseph replied unto her saying: ‎Behold the God of all the earth, he is able to deliver me from all that thou wouldst do unto me. ‎For he giveth sight to the blind and he freeth the captives and he preserveth the strangers ‎that are in the land they never knew. And it came to pass, when Zulycah saw that she could ‎not succeed in persuading Joseph to listen unto her, she ceased from going after him to entice ‎him. And Joseph was still bound in the prison house, and Jacob, the father of Joseph and all his ‎brothers, were still mourning and weeping for Joseph in those days; for Jacob refused to be ‎comforted concerning Joseph his son. And Jacob was crying and weeping and mourning for ‎Joseph all the time. And at that time in the year of Joseph’s going down to Egypt after his ‎brothers had sold him, Reuben the son of Jacob went to Timnah and he took unto him for a ‎wife Eliuram, the daughter of Avi the Canaanite, and he came to her. And Eliuram the wife of ‎Reuben conceived and bare him Hanoch, and Palu, and Chetzron and Carmi, four sons. And ‎Simeon his brother took his sister Dinah for a wife, and she bare unto him Memuel, and Yamin, ‎and Ohad, and Jachin and Zochar, five sons. And he came afterward to the Canaanitish Bunah, ‎the same Bunah whom Simeon took captive from the city of Shechem, and Bunah was before ‎Dinah and attended upon her, and Simeon came to her, and she bare unto him Saul. And ‎Judah went at that time to Adulam, and he came to a man of Adulam, and his name was Hirah. ‎And Judah saw there the daughter of a man from Canaan, and her name was Aliyath, the ‎daughter of Shua, and he took her, and came to her, and Aliyath bare unto Judah, Er, and ‎Onan and Shiloh; three sons. And Levi and Issachar went into the land of the east, and they ‎took unto themselves for wives the daughters of Jobab the son of Yoktan, the son of Eber. ‎And Jobab, the son of Yoktan, had two daughters; the name of the older was Adinah, and the ‎name of the younger was Aridah. And Levi took Adinah, and Issachar took Aridah, and they ‎came unto the land of Canaan, to their father's house, and Adinah bare unto Levi, Gershon, ‎and Kehath and Merari; three sons. And Aridah bare unto Issachar, Tola, and Puvah, and Job ‎and Shomron, four sons.‎ And after the death of Asher's wife he went and took Hadurah for a wife, and brought her to ‎the land of Canaan. And Serach her daughter he brought also with them, and she was three ‎years old; and the damsel was brought up in Jacob's house. And the damsel was of comely ‎appearance, and she went in the holy ways of the children of Jacob, and the Lord gave her ‎wisdom and understanding. And Hadurah, the wife of Asher, conceived and bare unto him ‎Yimnah, and Yishvah, and Yishvi and Beriah; four sons. And Zebulun went to Midian, and took ‎for a wife Merishah the daughter of Molad, the son of Abida, the son of Midian, and he ‎brought her to the land of Canaan. And Merushah bare unto Zebulun, Sered, and Elon and ‎Yachleel; three sons. And Jacob sent to Aram, the son of Zoba, the son of Terah, and he took ‎for his son Benjamin Mechalia the daughter of Aram, and she came to the land of Canaan to ‎the house of Jacob. And Benjamin was ten years old when he took Mechalia the daughter of ‎Aram for a wife. And Mechalia conceived and bare unto Benjamin, Bela, and Becher, and ‎Ashbel, and Gera and Naaman, five sons. And Benjamin went afterward and took for a wife ‎Aribath, the daughter of Shomron, the son of Abraham, in addition to his wife, and he was ‎eighteen years old; and Aribath bare unto Benjamin Achi, and Vosh, and Mupim, and Chupim, ‎and Ord; five sons.‎ And in those days Judah went to the house of Shem and took Tamar the daughter of Elam, the ‎son of Shem, to wife for his first born Er. And Er came to Tamar, and she became his wife, and ‎when he came to her he outwardly destroyed his seed, and his action was evil in the sight of ‎the Lord, and the Lord slew him. And it was after the death of Er, Judah’s first born, that Judah ‎said unto Onan: Go to thy brother's wife and marry her as the next of kin, and raise up seed to ‎thy brother. And Onan took Tamar and he came to her, and Onan also did like unto his brother, ‎and his work was evil in the sight of the Lord, and he slew him likewise. And when Onan died, ‎Judah said unto Tamar: Remain thou in thy father's house until my son Shiloh shall have grown ‎up. And Judah did no more delight in Tamar, to give her unto Shiloh, for he said: Perad venture ‎he will also die like his brothers. And Tamar rose up and went home and remained in her ‎father's house, and Tamar was in her father's house for some days. And at the revolution of ‎the year, Aliyath the wife of Judah died; and Judah was comforted for his wife, and Judah ‎went up with his friend Hirah to Timnah, to shear their sheep. And Tamar heard that Judah had ‎gone up to Timnah to shear the sheep, and that Shiloh was grown up, and Judah did not ‎delight in her, and she rose up and put off the garments of her widowhood, and she put a vail ‎upon her, and she covered herself entirely, and she went and sat in the public thoroughfare, ‎which is upon the road to Timnah. And Judah passed by and saw her, and he came to her, and ‎she conceived by him. And at the time of being delivered, behold, there were twins in her ‎womb; and he called the name of the first Perez, and the name of the second Zarah. In those ‎days Joseph was still bound in the prison house in the land of Egypt. That time the officers of ‎Pharaoh were standing before him, the chief butler, and the chief baker, which belonged to ‎the king of Egypt. And the butler took wine and placed it before the king to drink, and the ‎baker placed bread before the king to eat, and the king drank of the wine and ate of the ‎bread, he and his servants and his officers that ate at the table of the king. And whilst they ‎were eating and drinking, and the chief butler and the chief baker were sitting among them, ‎the princes of Pharaoh found many flies in the wine which the chief butler had brought, and ‎nitre stones were found in the bread of the chief baker.‎ And when Pharaoh saw what his officers had done unto him, he ordered them to be punished ‎and to be confined in the prison house. And the chief of the guards placed Joseph to wait on ‎Pharaoh's officers, and they were in confinement a full year. And at the end of the year both ‎of them dreamed dreams in one night in the place where they were imprisoned. And Joseph ‎came in unto them in the morning, and behold they were dejected. And Joseph asked ‎Pharaoh’s officers: Wherefore look ye so sadly to-day? And they said unto him: We have ‎dreamed a dream, and there is no interpreter for it. And Joseph said unto them: Relate ye ‎your dreams unto me and God will answer your peace as you desire. And the chief butler told ‎his dream unto Joseph, and he said: In my dream behold I have seen a great vine was before ‎me, and upon that vine I saw three branches, and they grew up suddenly, and they budded ‎and blossomed and the clusters thereof brought forth ripe grapes, and I took the grapes and I ‎pressed them into a cup and I gave the cup into Pharaoh’s hand and he drank. And Joseph said ‎unto him: The three branches that were on the vine are three days, and within three days the ‎king will command and will release thee and they will restore thee unto thy place, and thou ‎shalt deliver Pharaoh’s cup into his hand after the former manner when thou wast his butler. ‎But think thou on me and let me find grace in thine eyes, that thou wilt mention me unto the ‎king when it will be well with thee, and show mercy unto me, I pray thee, and bring me out of ‎this prison, for I have been stolen from the land of Canaan, and sold for a slave into this place, ‎and also what has been told unto thee concerning the wife of my master, is false, and they ‎have placed me into this pit without any cause. And the chief butler replied unto Joseph, ‎saying: If the king will do well with me as heretofore according to thy interpretation, I will do ‎unto thee all that thou desirest and I will get thee out of this pit. And when the chief baker saw ‎that the interpretation of Joseph was good, he approached Joseph likewise and related his ‎dream, saying unto him: In my dream I saw, and behold, I had three white baskets on my ‎head, and I saw, behold, in the uppermost basket there was of all manner of bake meats for ‎Pharaoh, and the birds did eat them out of the basket upon my head. And Joseph said unto ‎him: The three baskets that thou hast seen are three days; yet within three days shall Pharaoh ‎lift up thy head from off thee, and shall hang thee on a tree; and the birds shalt eat thy flesh ‎from off thee as thou hast seen in thy dream. And in those days the queen was delivered, and ‎on that very day she bare a son unto the king of Egypt. And when it was reported that the first ‎born son hath been born unto the king all Egypt rejoiced exceedingly, the princes of Pharaoh ‎as well as his servant.‎ And it was on the third day of his birth that Pharaoh made a feast for all his princes and ‎subjects, and the armies of the land of Zoan and of Egypt. And all the people of Egypt and all ‎the subjects of Pharaoh came to eat and to drink with the king at the feast of his son, and to ‎rejoice with the joy of the king, and all the princes of the king and his servants made merry at ‎that time through all the eight days of the feast, and they rejoiced with all sorts of instruments ‎with music and dancing in the house of the king. And the chief butler unto whom Joseph had ‎interpreted his dream, and who was restored by Pharaoh into his former place, forgot Joseph ‎and mentioned him not unto the king as he had promised unto him; for it was so ordained by ‎the Lord in order to punish Joseph for his trusting in man. And Joseph still remained in the ‎prison house for two more years, until he had fulfilled his twelve years. And Isaac, the son of ‎Abraham, was yet alive in those days, in the land of Canaan, being quite aged—one hundred ‎and eighty year...old. And his son Esau, Jacob's brother, was in the land of Edom, and he ‎acquired possessions in the midst of the sons of Seir, he as well as his sons. - And when Esau ‎heard that his father's dying days were approaching, he came with his sons and with his ‎household to Isaac, his father, into the land of Canaan. And Jacob and his sons departed ‎likewise from the place of their abode in Hebron, and all of them came unto Isaac, their father, ‎and there they met Esau and his sons in the tent. And Jacob and his sons seated themselves ‎before their father Isaac, and Jacob was yet mourning over Joseph his son. And Isaac said unto ‎Jacob: Bring thy sons unto me and I will bless them. And Jacob brought his eleven children into ‎the presence of Isaac, his father. And Isaac placed his hands on all the sons of Jacob and he ‎took hold of them and embraced them and kissed them, one by one, and Isaac blessed them ‎on that day, and he said unto them: God of your fathers may bless you and multiply your seed ‎like the stars of heaven in multitude. And the sons of Esau Isaac blessed likewise, saying: May ‎the Lord make you the fear and terror of all those that will see you, and of all your enemies. ‎And Isaac called unto Jacob and his sons, and all of them came and seated themselves before ‎Isaac, and Isaac said unto Jacob: The Lord, the God of all the earth spoke unto me saying: Unto ‎thy seed will I give this land to inherit it, if thy sons will observe my statutes and my ways, and I ‎will fulfill on them the oath which I have sworn unto Abraham, thy father. And now, my son, ‎teach thou thy children, and thy children’s children, to fear the Lord and to walk in the good ‎path which will be pleasing in the eyes of the Lord thy God. For if ye will observe the ways of ‎the Lord and his statutes, the Lord will also keep his covenant with Abraham concerning you, ‎and he will do well unto your seed through all the days. And when Isaac - had finished ‎instructing Jacob and his sons he died, and was gathered unto his people. And Jacob and Esau ‎fell upon the face of their father, Isaac, and they wept. And Isaac was one hundred and eighty ‎years old when he died in the land of Canaan, in Hebron.‎ And his sons carried him to the cave of Machpelah, which Abraham had bought from the sons ‎of Heth as a possession of a burial place. And all the kings of the land of Canaan went along ‎with Jacob and Esau to bury Isaac. And all the kings of the land of Canaan showed great honors ‎unto Isaac when he died. And the sons of Jacob and the sons of Esau went around barefooted, ‎going around, crying and lamenting until they reached, Kerjath-arba. And Jacob and Esau ‎buried their father Isaac in the cave of Machpelah, in Hebron, amidst exceedingly great honors ‎according to the funerals of kings. And Jacob with his sons and Esau with his sons and all the ‎kings of Canaan, mourned a great and heavy mourning over him, and after they buried him ‎they still mourned for him through many days. And it was at the death of Isaac that he left all ‎his cattle and all those belonging unto him unto his sons. And Esau said unto Jacob: Behold ‎here is all that our father hath left, and we will divide it into two parts, and I will take my ‎choice. And Jacob said let us do so. And Jacob took all that Isaac had left unto them in the land ‎of Canaan, the cattle and all the other property, and he divided it into two parts in the ‎presence of Esau and his sons, and said unto Esau : Behold all is here before thee, and now ‎select the half thou wishest to take. And Jacob said unto Esau: Listen now at my proposal. The ‎Lord God of heaven and of earth spoke unto our fathers, Abraham and Isaac, saying: Unto thy ‎seed shall I give this land to possess it forever. And now behold here is before thee all the ‎personal property of our father on one side, and the possession of Canaan on the other, and - ‎select whichever thou pleaseth. If thou wishest to have the land then take it for thee and thy ‎sons forever, and I will take all these riches; and if thou wishest these riches, then take them, ‎and I will have this land for me and my sons to possess it forever. And Nebayoth, Ishmael’s ‎son, was there with his sons in the land, and Esau went on that day, and he consulted him, ‎saying: Such and such was Jacob’s proposal unto me, and now give me thy advice, and I will act ‎accordingly. And Nebayoth said unto him: What are those words that Jacob hath spoken unto ‎thee? Behold all the sons of Canaan are dwelling in the land, and Jacob speaketh of possess ing ‎it with his seed forever, and now go thou and take all the riches of thy father, and leave unto ‎thy brother Jacob the land, according to his words. And Esau rose up and returned unto Jacob, ‎and he did according as he was advised by Nebayoth, Ishmael’s son. And Esau took all the ‎wealth that Isaac had left, the slaves and the cattle, and all the other property and of all that ‎great wealth he gave nothing unto Jacob. And Jacob took the entire land of Canaan, from the ‎river of Egypt even unto the Euphrates, as an inheritance forever for himself, and his sons and ‎his seed after him for all time.‎ And also the cave of Machpelah which was in Hebron, and which Abraham had bought from ‎Ephron, Jacob took for the possession of a burial ground for himself and his seed forever. And ‎Jacob wrote down all of these transactions into a book of sale and he sealed it and had it ‎testified to by trustworthy witnesses concerning everything. And these are the words which ‎Jacob wrote into the book, saying: The land of Canaan and all the cities of the Hittites and of ‎the Hivites, and of the Jebusites, the Amorites, and the Perizzites, and of the Gergasites, of all ‎the seven nations from the river of Egypt even unto the river Euphrates, and the entire city of ‎Hebron, to-wit, Kirjath-arba, and the cave that is in it, all these Jacob hath bought of Esau his ‎brother for value received, to possess and to inherit it for himself and his sons and his seed ‎after him forever. And Jacob took the book of sale, and the seal, the laws and the statutes, ‎and the public documents, and he placed them into an earthen vessel so that it be preserved ‎for many days, and he gave it into the hands of his sons. And Esau took all that his father had ‎left after his death, men and servants and camels and asses and oxen and sheep and gold and ‎silver and precious stones, all the wealth that belonged to Isaac, the son of Abraham. And Esau ‎left not the least thing of all the great wealth but he took it all, and he went into the land of ‎Seir, the Horite, and he returned with his sons and procured pos sessions in the midst of the ‎sons of Seir. And Esau never returned unto the land of Canaan after this day. And all the land ‎of Canaan was an inheritance to the sons of Israel forever, and Esau and his sons possessed ‎the mountain of Seir.‎

ודישון ואצר ודשן, as well as Dishon, Atzar, and Dishan.” According to the vocalisation by the authors of the tradition that we rely on, the sequence for reading these names is as follows: דישון, דישן, דישון, דישן, דישן דישון, דישן to help us memorize this sequence (these names appear a total of seven times) it pays to commence with the seventh day, i.e. Shabbat. On the seventh day the second day and the fifth day of the week (the three days of the week the Torah is read in public) this recalls the spelling with the letter ו. On the days of the week when we do not read from the Torah in public, i.e. first, third, fourth and sixth day, this recalls the times it is read as if spelled defectively. Do not be astounded concerning the phrasing of: ואלה בני דישן חמדן וגו', “and these were the sons of Dishon, Chemdon,” in verse 27. This refers to the first time we read about דישון. Verse 27 refers back to דישן in verse 26 which should have been vocalised as דישון. We must understand that whenever in the Holy Scriptures books written later, refer to names of persons or places which appear spelled differently from the first time they had appeared, they refer to the ones mentioned the first time in the Bible, unless otherwise stated. Examples of the names of the same people, or the same verbs, being spelled differently in different Books of the Bible, are: Samuel II 22 as opposed to Psalms chapter 18, where the word מגדל, in verse 51 of the former means the same as the word מגדיל in the verse 51 of Psalms.[You will note the similarity of the subject matter in both chapters, plus the fact that both of these words appear in verse 51 of the chapter mentioned. Compare also Genesis 32,32 and 31 respectively, where the name of the place פנואל is once spelled with the letter ו and the other time with the letter י in the middle. Compare the spelling of the ears of corn in Pharaoh’s dream in Genesis 41,7 as דקות, and when Joseph interprets it in about it in Genesis 41,27, as רקות. Our author cites a few more examples which I have decided to skip as he has made his point. Ed.]

Abraham the author declares: It is the style of those who speak Hebrew to express their thoughts very clearly at times. However, at other times it is their style to say what they must in as few words as is necessary for a person to understand their meaning. Note that words are like bodies and their meanings are like souls. The body is, as it were, a vessel for the soul. Hence all the wise men of all nations (Literally, tongues. In other words, all wise men who speak a different language.) are in the habit of preserving the ideas conveyed by a word (I.E. literally reads: The wise men…preserve meanings.) and are not concerned with changes in wording when the meaning remains one and the same. I will now offer you a number of examples. (Of instances in Scripture where the same idea is conveyed in different words.) God told Cain: And now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from the ground… When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be in the earth (Gen. 4:11,12). Cain replied: Behold, Thou hast driven me out this day from the face of the land (Gen. 4:14). Now who is so simple as to think (Vat. Ebr. 38 reads: Now he who is simple thinks.) that the latter verse does not convey what the former verse does because of the change in words. Look, Eliezer said, Give me to drink (hagmi’ini), I pray thee (Gen. 24:17). However, he quoted himself as saying, Let me drink (hashkini), I pray thee (Gen. 24:45). Moses said, the firstborn of the captive that was in the dungeon (Ex. 12:29). However, it is earlier written, the first-born of the maid-servant that is behind the mill (Ex. 11:5). In Deuteronomy, Moses quoted the prayer which he offered on behalf of Israel because of the golden calf (Deut. 9:26-29). Now to the unintelligent, this prayer appears totally different from the one recorded in the Torah portion Ki Tissa (Ex. 32:11-14). The general rule is, one will find the same meaning in different words whenever anything is repeated in Scripture, such as the dreams of Pharaoh (See Gen. 41:1-7; 17-24.) and Nebuchadnezzar, (See Dan. 4.) and many other things. Now Scripture, as I noted, sometimes abridges and other times elaborates. It does the same with prefixes. (Literally, servile letters.) At times it adds them. At other times it leaves them out. However, the meaning remains the same. Thus God said, and blue, (Hebrew, u-tekhelet.) and purple (Ex. 25:4). However, Moses said, blue, (Hebrew, tekhelet.) and purple (Ex. 28:6). God said, onyx stones (Hebrew, avne shoham.) (Ex. 25:7). However, Moses said, and onyx stones (Hebrew, ve-avne shoham.) (Ex. 35:9). There are many such instances. Either way is correct, as the verse which leaves out the vav is employing a concise style. There is no harm in it. (For it does not change the basic meaning of the verse.) Similarly, the verse which has a vav in it does no harm because it adds clarity. Now one does not search for a reason that a vav, which is enunciated by the mouth, (Such as the vav of ve-avne, or u-tekhelet.) is sometimes left out, sometimes written, and sometimes added. (That is, it is a superfluous vav. See Vol. 1, Introduction, p. XVII.) For any of the aforementioned (Ways of writing.) is correct. We do not look for the reason why an enunciated vav was written. (Or was left out.) This being the case, why should we look for reasons regarding (The omission or non-omission of.) the silent vav which is not enunciated? For example, we should not ask why the word le-olam (forever) (Olam can be spelled with or without a vav.) is written with or without a vav. (The vav in olam is silent.) Now people want reasons for full and also for deficient spellings. I would have kept silent if they wanted reasons for each one of them, (For every full or deficient spelling (Weiser).) or if there was only one way to spell these words. (And they found it spelled otherwise.) I will give you an example. Suppose someone tells me, “Write the following to my friend: I so and so love you forever;” and I spelled ploni (so and so) without a vav, and also ohevekha (I love you) without a vav and le-olam (forever) deficiently. (That is, without a vav.) Then Reuben came to me and asked me why I wrote deficiently. Now my concern is to write what I was told to write. I am not concerned with full or deficient spellings. (A person uses the spellings that come to mind. There is no hint of anything special or any allusion in the type of spelling that one chooses to employ.) Perhaps Levi will come along and teach me how to write. (That is, when to use full or deficient spellings. Levi obviously cannot, for there are no rules regarding the use of full or deficient spellings.) I do not want to dwell on this. However, the intelligent will understand what I mean. (I.E. apparently believed that Moses had some discretion in choosing the spelling to be employed in writing the Torah.) I will now explain the above-noted difficulties. (The questions raised by I.E. at the beginning of his comments on this verse.)

והנה היא לאה, whenever something had not been known or recognised previously the word הנה alerts the reader to this fact. (compare Genesis 41,7 והנה חלום, “it was a dream.”) Until Pharaoh awoke he had taken what he saw in the dream as being real.

(Gen. rabba31(17), Tanḥuma Noaḥ11, with different name traditions. Also in A the attributions are different.) Rebbi Jehudah bar Pazi, Rebbi Ḥanin in the name of Rebbi Samuel bar Rav Isaac: On his entrance to the Ark Noe was forbidden sexual relations. What is the reason? You shall come into the Ark, you, your sons, your wife, and your sons’ wives (Gen. 6:18.) . On his exit sexual relations were permitted to him. What is the reason? Leave the Ark, you, your wife, your sons, and your sons’ wives with you (Gen. 8:16.) . Rebbi Ḥiyya bar Abba said, by their families they left the Ark (Gen. 8:19.) ; since they refrained from their relations they merited to be saved from the Deluge. You may know that it is so since we stated (Babli Sanhedrin108b.) , Ham, the dog, and the raven misbehaved. Ham exited charcoal colored. The dog exited public in his relations. The raven exited different from the creatures. Rebbi Abun (In Gen. rabba Abbin.) said, it is written, in want and hunger infertile (Job30:3.) . If you see that want comes into the world make your wife infertile (Formulated as a general prohibition Babli 11a, Sanhedrin108b.) . Rebbi Levi (Babli 11a in the name of R. Simeon ben Laqish. Those who “desire children” are whose who yet have none.) said, to Joseph were born two sons (Gen. 41:50.) , when? Before the start of the year of famine. It was stated in the name of Rebbi Jehudah (Babli 11a in the name of R. Simeon ben Laqish. Those who “desire children” are whose who yet have none.) : those who desire to have children do have sexual relations. Rebbi Yose said, only on the day she immersed herself (A day of maximal probability of conception; Babli Sotah27a.) .

My son, heed the discipline of your father, And do not forsake the instruction of your mother;

The seven thin [smitten] ears swallowed the seven wholesome, full ears. Pharaoh woke up, and behold it was a dream.

And the seven thin ears devoured the seven fat and full. And Pharoh awoke, and, behold, it was a dream.

ותפעם רוחו, “His mind was greatly disturbed;” even though in Daniel 2,3 when a dream of Nebuchadnezzar is reported and he described himself as ותפעם רוחי, “my mind was disturbed,” this was because when the Babylonian soothsayers were called in for consultation, Nebuchadnezzar could not even remember what he had dreamed, as distinct from here where Pharaoh had a clear recollection of the details of his dream. [According to this view, he therefore had no reason to be so agitated. Ed.] Pharaoh had also forgotten the interpretation of his dream, and when Joseph interpreted it he recalled that he also had dreamt this interpretation. This also brought back to the chief of the cup bearers his own experience in jail with Joseph as an interpreter of dreams.

ותפעם, “it became agitated;” there is a difference in meaning between the words: ותפעם and ותתפעם. The former describes an emotion which cannot be explained as resulting in a definite action by the person so troubled faking his agitation, whereas the reflexive mode ותתפעם, allows for the subject either to take an action as a result of his agitation or to remain passive. The latter is a rule that applies whenever we encounter the use of the reflexive mode. Compare Deuteronomy 29,18: והתברך בלבבו, “he consoles himself by thinking, etc.” There are numerous examples of this. In the case of Nebuchadnezzar in Daniel 2,3, the king was in two minds if to reveal the content of what he dreamt, fearing that if he did so, the soothsayers would exploit this to offer each his own interpretation so that he would be forced to choose which to accept without knowing which interpretation to accept. He therefore decided to act as if he had forgotten the content of the dream. Whichever of the soothsayers would both tell him what he had dreamt, and what it meant would surely have offered the correct interpretation. That interpreter must have been inspired by G-d Himself. Whatever that interpreter foresaw would happen as a result of having heard my dream, would surely occur in reality. Pharaoh, on the other hand, who revealed to all what he had dreamt, acted very foolishly, except that he did not threaten to kill the ones who interpreted his dream incorrectly, as did Nebuchadnezzar.

ויספר פרעה להם את חלומו, Pharaoh told them the contents of his dream.” The reason why Nebuchadnezzar was bound to have forgotten the dream itself as opposed to Pharaoh, [seeing that as it turned out both had received messages. Ed.] was that implementation of Pharaoh’s dream would commence almost immediately, whereas that of Nebuchdnezzar’s dream was long delayed. He would not believe Daniel’s interpretation if he had remembered the dream and told it to Daniel. Only the fact that Daniel proved to even have been privy to his dream itself, convinced him that the interpretation was the true one. Joseph, when interpreting Pharaoh’s dream as being in two stages was that it foreshadowed immediate fulfillment of what he had seen symbolised in his dream. This is why he said: וממהר האלוקים לעשותו, “G-d will hasten to carry out what was in your dream. “

ואין פותר אותם, “and there is no one who can interpret them.” The reason was that Pharaoh’s wizards considered the dreams as two separate dreams.

ותפעם רוחו, “his mind was disturbed.” Rashi draws our attention to the fact that when the reaction of King Nebuchadnezzar to his dream is described in the Book of Daniel 2,1, the author uses a different conjugation, i.e. ותתפעם which is a combination of the passive and reflexive mode. [The latter could not even remember what he had seen that disturbed him so much. Ed.] His interpreters were required to tell him what he had dreamt as well as what it meant. Pharaoh, on the other hand, had only forgotten the interpretation of what he had seen in the dream. (B‘reshit Rabbah, 89,5.) Even though when relating his dream to potential interpreters he did not let on how deeply he was troubled and he used the same words for his reaction as are reported of Pharaoh, חלום חלמתי ותפעם רוחי, “I have dreamt a dream and my mind is disturbed,” (Daniel 2,3) the difference was that the inability of his interpreters to offer any interpretation was due to the fact that they had not been told what he had dreamt. One of the differences between the two dreams was that Nebuchadnezzar dreamt something that would occur in the distant future, whereas Pharaoh dreamt something that would occur almost immediately. If Daniel had not been able to tell Nebuchadnezar what he had dreamt, he would never have believed the interpretation that Daniel offered him. Seeing that Joseph interpreted Pharaoh’s dream as predicting matters that would occur in the immediate future, he believed him, as otherwise he could have called him a liar within a short time and have dealt with him as a false prophet. As to Nebuchadnezzar having meted out the death penalty to all the interpreters that had failed to interpret his dream, (compare Daniel 2,12) this was partly due to their having said that no human being could interpret his dream, only angels (verse 11). Prophets had been rare already in the time of Samuel; (compare Samuel 3,1) The word ואחרון לא איתי, in Daniel 2,11, should be read as ואהרן לא נמצא, “there is no Aaron nowadays who by means of the urim and tumim in the folds of his breastplate could have secured an answer from G–d to his query.” Nebuchadnezzar, when hearing these words of Daniel, told him that he now remembered about the significance of that breastplate and the urim and tumim. He added that the Jewish people had lost their world because their priests had made unlawful use of that breastplate. This is why he decreed a similar fate for his own priests. (Tanchuma section 2 on our portion)

THAT HIS SPIRIT WAS TROUBLED. Va-tippa’em (was troubled) is a nifal. It is similar to nifamti (Which is a nifal. The nun of the nifal is missing in va-tippa’em because it is an imperfect with a conversive vav, and the nun of the nifal is dropped in the future and is compensated by a dagesh in the first letter of the root.) in I am troubled (nifamti) and cannot speak (Ps. 77:5). Others say (The “others” do not dispute what has been said until now. They explain the meaning of the word, whereas the first interpretation gave the conjugation of the word (Cherez).) that both va-tippa’em and nifamti come from the same root as pa’am (anvil) (The meaning of va-tippa’em rucho (that his spirit was troubled) thus is: that his spirit was beaten.) in that smiteth the anvil (pa’am) (Is. 41:7). Its meaning is that his spirit was like a beaten body. (It was pained and troubled. Spirit is immaterial and cannot be beaten. However, it may be compared to a beaten body. His spirit was beaten as if it were a body (Weiser). Hence the verb va-tippa’em (was beaten) can govern rucho (his spirit).)

MAGICIANS OF. Chartume (magicians of) comes from a quadriliteral root. (Its root being chet, resh, tet, mem.) However, it is possibly an Aramaic or Egyptian word. It means a scientist. (Weiser.)

AND ALL THE WISE MEN THEREOF. Men learned in astrology and dream interpretation.

ואין פותר אותם לפרעה. And no one could give a satisfactory explanation for them to Pharaoh. The reason the Torah speaks of "them" is that they were in fact two dreams. Even though the Torah insists that the dream was one, writing את חלומו, when it came to describing the interpretation the Torah speaks of אותם, meaning there was no interpretation for the two dreams.

The Torah added the apparently unnecessary words לפרעה. The Torah therefore may use the word פרעה as the name of the kingdom, as opposed to it being his personal name. This maybe the reason that when the chief butler addressed Pharaoh, he said: "Pharaoh was angry, etc." It would be most inappropriate for the chief butler to address his king by using his personal name. It is clear therefore that it refers to the kingdom itself. The king was identified with the state. Our view has been confirmed by Rashi on Psalms 34,1. We can now understand why Pharaoh was unwilling to accept the interpretations offered to him by his advisors. Inasmuch as the dream addressed itself to Pharaoh the head of state and not Pharaoh the individual, any interpretations which did not take this fact into consideration did not satisfy him. He felt sure that the dream contained a message of importance for his people. According to one view expressed in Bereshit Rabbah 89 their interpretation was not acceptable "to him;" this interpretation overlooks the fact that the word לו, "to him, does not appear in the text" [I have not found this statement in Bereshit Rabbah 89, Ed.].

ותפעם רוחו, “his spirit was agitated.” The use of the word פעם, “bell,” suggests that in his mind alarm bells were ringing. When we encounter a similar reaction to a dream by Nebuchadnezzar in Daniel 2,1 the text there describes the King’s reaction as ותתפעם רוחו, as if two bells rang in his mind.” The reason is that there it was clear that the king had had two separate dreams, each one of which had alarmed him. In that story the king’s agitation was caused also by his failure to recall precisely what it was he had been dreaming (Daniel 2,5) This too reinforced his agitation, hence ותתפעם רוחו instead of ותפעם רוחו. According to the story in Daniel as understood by Tanchuma Miketz 2, the Kings’s agitation was severe as he had forgotten both the dream and its interpretation. The King threatened to execute his interpreters if they failed to give him satisfactory interpretations and helped him recall the substance of the dream, whereas he promised to reward them generously if they came up with an acceptable explanation (Daniel 2,4-9). Naturally, his interpreters could not do so, but they made the mistake of saying that “no man on earth can do so.”

According to our sages in above mentioned Tanchuma, these Chaldaens told the King that as long as the Holy Temple in Jerusalem (which Nebuchadnezzar had destroyed) had been standing, a person could go to a prophet or to a Priest and enquire from G’d by means of the Urim Vetumim, the breastplate on the breast of the High Priest, that a mystery be revealed to him. This was no longer so, however. The Midrash finds an allusion to the Chaldaens having said this to Nebuchadnezzar in Daniel 2,10-11 when they said: לא איתי אנש, “no man has ever come” (to enquire such a thing). These unnecessary words indicated that at one time one could come to some place to make such enquiries. There is a play on words in the text of Daniel according to which the word ואחרן may be read as ואהרן, seeing that the letters אחה'ע are interchangeable. According to this the word אחרן in Daniel 2,11 is an allusion to Aaron the first High Priest who wore the breastplate with the Urim Vetumim. As already stated the king was very angry at being thwarted in his efforts to have the dream and its meaning recalled, until he was told that there was a Jewish exile who was able to comply with his request. When Daniel told the king what he had dreamt and what it meant, (Daniel 2,29-45) according to the version in Tanchuma, (not mentioned in the Book of Daniel), the king wanted to know when the predictions of his dream would materialise and Daniel told him after having consulted with Chananyah, Mishael and Azaryah. They prayed to G’d so as not to be executed, and they too counted amongst the wise men of the Kingdom. ואין פותר אותם לפרעה, “there was no one who could interpret them to Pharaoh.” According to a Midrash, Pharaoh had dreamt both the dream and the interpretation but had forgotten the interpretation. The professional dream interpreters in his kingdom suggested that the seven cows and seven ears of corn referred to seven daughters Pharaoh would sire and subsequently bury. We have reason to wonder why these great wise men of Egypt were unable to come up with a better or even the true interpretation of Pharaoh’s dream. An unprejudiced layman would be able to see at a glance that the subject matter of the dream(s) was seven years of abundance followed by seven years of starvation. Clearly, the cows symbolised the ploughing, seeing that the Egyptians used the cows to pull the ploughs, whereas the ears of corn clearly symbolised the harvest that would materialise as a result of the ploughing. We have a verse in Proverbs 14,4 that “a bountiful harvest is due to the strength of the ox.” The failure of Pharaoh’s advisors was all part of G’d’s plan to arrange for Joseph to be elevated to high status. This is why G’d used this opportunity to “turn sages back and make nonsense of their wisdom” (Isaiah 44,25). In Isaiah 19,11 the same prophet recalled this event when he said: “utter fools are the nobles of Tanis; the sagest of Pharaoh’s advisers have made absurd predictions.” The prophet made the point that only through G’d’s intervention could these normally sagacious individuals fail so utterly in recognising what was before their eyes. Our sages in Bereshit Rabbah 89,6 used this incident to explain the meaning of Proverbs 14,6: “a scoffer seeks wisdom in vain; but knowledge comes easily to him who is understanding.” The scoffer referred to by Solomon is Pharaoh, whereas the easily acquired knowledge is a reference to Joseph.

ויהי בבוקר ותפעם רוחו, his spirit was broken due to his profound worry about the meaning of this dream. Although he had dreamt in two stages having awoken in between the two sections, he was convinced that the message conveyed by what he had been shown was a single message, that the dream was a single dream containing two parts.

וישלח ויקרא, he summoned them by means of messengers.

ואין פותר אותם, none of the them could interpret. The word אותם does not refer to the dreams but is used as in 44,4 הם יצאו את העיר. “they had departed from the city.

ותפעם רוחו; his mind was thoroughly disturbed so that he felt the urgent need to explore the meaning of this dream. We find that King Nevuchadnezzar’s mind was similarly disturbed by a dream when he called in Daniel in Daniel 2,3.after his own experts had failed him. [Of course, on that occasion the king was not even able to recall what he had dreamt and he set his interpreters an impossible task, not like here. Ed.]

ותפעם רוחו HIS SPIRIT WAS TROUBLED — The Targum renders it by “his spirit was agitated” (beaten upon) — it rang within like a bell (פעמון). With regard to Nebuchadnezzar it states (Daniel 2:1) ותתפעם רוחו (the verb in the Hithpael, thus having a double ת), because in that case there were two reasons for perturbation — his forgetting the dream and his ignorance of its interpretation (Genesis Rabbah 89:5).

חרטמי ENGRAVERS OF HIEROGLYPHICS — It is a compound word הנחרים בטימי those who excite themselves by means of the bones of the dead — because they enquire of the dead. טימי used in this phrase means bones in Aramaic. In the Misnna we have (Mishnah Oholot 17:3) “a house that is full of טמיא” — full of bones.

ואין פותר אותם לפרעה AND THERE WAS NONE THAT COULD INTERPRET IT TO PHARAOH — There were, indeed, some who interpreted it, but not in reference to Pharaoh (לפרעה) (i.e., their interpretations had no reference to him as a Pharaoh, as a king), so that their words found no acceptance by him and he was not satisfied with their interpretation. They said: “You will beget seven daughters and you will bury seven daughters” (Genesis Rabbah 89:6).

ותפעם, eigentlich: es wurde geklopft, geschlagen. — חרטומי von חרט: die der eingegrabenen Bilderschrift Kundigen. Diese fortwährend in Deutung von Symbolen geübt, waren die Geeignetsten, von welchen die Deutung eines Traumes erwartet werden konnte. — Keiner deutete sie dem Pharao. Schon dadurch, daß sie die Träume nicht als einen auffassten, und an dem Willkürlichen der Deutung fand Pharao Veranlassung, sich durch keine der mannigfachen Deutungen befriedigt zu finden.

ואין פותר אותם, because they all proceeded from the premise that there had been two dreams. They did not realise that in the first part of the dream the focus was on the active causes of producing food, i.e. ploughing by the cows and threshing of the grain before it could release its kernels, whereas in the second half of the dream the focus was on appearance of the product which is converted into food, the stalks of growing corn, as well as its function, i.e. when the ears are empty there is no food.

It beat within him like a פעמון. I.e., ותפעם comes from פעמון. His spirit was beating like a clapper within a bell.

Bones in Aramaic. Rashi first explains that טימי is Aramaic because he seeks to explain חרטמי as two words: חר, from נחורים, and טומי, from טימי (bones). נחורים could be from נחירים (nostrils), because they would put the bone of a corpse into their nostrils, and it would speak. Or it could be from חום (heat), as in (Yechezkel 24:10), והעצמות יחרו (“And the bones will be burnt”). This is because they would put a bone under their armpit and warm it, and it would speak through sorcery.

He found no relief in their interpretations... But when Yoseif told him the land will have a famine, he found relief, saying this is why Hashem showed it to him — so he could properly prepare the country lest they die in the famine. (Maharshal) [Alternatively,] he found relief because kings’ dreams are not private matters but matters affecting the whole kingdom, or the whole world, as with the dreams of Nevuchadnezzar. (Akeidah) 12

It was in the morning and his spirit was troubled. Pharaoh was upset by the strong impression the dreams had left upon him. He sent and called for all the magicians of Egypt, its priests, who also engaged in science and medicine, and all its wise men; Pharaoh related his dream to them, but no one could interpret them for Pharaoh. Some commentaries explain that although his advisors were able to suggest interpretations, all of their ideas appeared unsuitable to Pharaoh. 2

ותפעם רוחו, “his mind was agitated.” He had not forgotten what he had dreamt, as had Nevuchadnezzar. There had been no need for Nevuchadnezzar at the time to recall what he had dreamt as it foreshadowed events long in the future, and no one would have believed Daniel’s interpretation; he was not promoted to a position of prominence on account of his coming up with the interpretation but because he had been able to tell the king what he had dreamt, something the king had been unable to recall until reminded by Daniel. (Daniel chapter 2) In our situation here, it was enough for Joseph to offer the dream’s meaning, as he placed its realization as beginning almost immediately. Some commentators claim that the reason Joseph was believed was precisely because the dream had not been forgotten. Had it been forgotten, any reconstruction of the dream by an interpreter would have to rely on the words of the interpreter, as no one could know if he spoke the truth.

“But none could interpret them for Pharaoh” [41:8]. Bahya writes that Pharaoh had a dream and also saw what the dream meant. He remembered the dream, but forgot what it meant. Pharaoh’s wise men said that he would have seven daughters and he would bury seven daughters. However, Pharaoh did not want to accept this, since Pharaoh’s heart was beating in his body. (Bahya, Genesis, 41:8.) Bahya and Toldot Yizhak ask. Why did Pharaoh’s wise men not understand that it meant hunger and satiety? One plows the field with the cow and the ox to get bread. The ears are of grain. The explanation is that the Holy One made the wise men foolish, in the expectation that Joseph would come and explain the meaning of the dreams. (Bahya, Genesis, 41:8; Toldot Yizhak, Genesis, 41:10–12.)

“His spirit was agitated” [41:8]. In the morning Pharaoh was very frightened. His soul was very agitated. (Rashi, Genesis, 41:8.) Bahya writes. Why did Pharaoh not forget the dream and Nebuchadnezzar did forget the dream? The explanation is that if Pharaoh had forgotten the dream and had asked the wise men that they should tell him the dream and its meaning, then the chief cupbearer would not have brought Joseph out of the prison. He thought that Joseph would not know to tell someone what they had dreamed, but Joseph knew how to explain a dream that one placed before him. Therefore, the Holy One caused that Pharaoh did not forget the dream. However, Nebuchadnezzar did not tell the dream. He thought to himself. If I were to tell the dream, then many wise men would come and explain what is meant, but I will not know which is telling the truth. Therefore, I will not tell the dream. Whichever wise man will come and tell me what I dreamed, he will also be able to explain the dream. (Bahya, Genesis, 41:8.) So write Hizkuni, Toldot Yizhak, and Imre Noam. (Hizkuni, Genesis, 41:8; Toldot Yizhak, Genesis, 41:10–12; Imre Noam, Genesis, 41: 8.) Toldot Yizhak and Imre Noam give another explanation. Nebuchadnezzar’s dream was about what would happen after many thousands of years. Therefore, Daniel should have explained the dream, that the dream shows what would happen after many long years, thus Nebuchadnezzar did not believe in it. Nebuchadnezzar had said, who tells me that what Daniel says is true. However, since Daniel told him the dream that Nebuchadnezzar had dreamed, the king Nebuchadnezzar was amazed that Daniel knew the dream and believed how he had interpreted the dream. However, here with Pharaoh, the dream was what would happen in the immediate future. Thus, they could soon see that Joseph was correct about what he said concerning the dream. Therefore, Pharaoh did not forget the dream. (Toldot Yizhak, Genesis, 41:10–12; Imre Noam, Genesis, 41: 8.) Toldot Yizhak asks another question. Why did Pharaoh not kill the wise men who could not explain the dream? Nebuchadnezzar had asked his wise men that they should tell him what he had dreamed. This is hard to know and they did not tell him and he had them all killed. The explanation is that Nebuchadnezzar’s wise men advised him to kill the priests and destroy the Temple. If the priests had been alive, they could have explained the dream through the Urim veTumim. Nebuchadnezzar said: because you caused the priests to be killed, therefore tell me what the dream means and if you do not tell me, I will kill you all. (Toldot Yizhak, Genesis, 41:10 –12.)

The fact that Jacob's dream represented only the beginning of Divine revelations at its lowest level, is attested to by the following: 1) After G-d’s promise to Jacob in the dream, Jacob's statements and vow prefaced by the words "if G-d will be with me," shows that, to Jacob, the message had not been so clear. 2) Jacob is portrayed as being like the servant who serves his master for the sake of the reward. He promises to give tithes if things go well, hardly the stature prophets are made of. 3) Jacob constantly seems fearful during the coming years. 4) Even when Jacob prays to G-d immediately prior to his encounter with Esau, he does not even once refer to the promise made to him by G-d in this dream. 5) Jacob's unaccountable delay in fulfilling his vow, even after G-d said to him, "I am the G-d to whom you have vowed at Bet El, go and keep your vow." Jacob, not yet having returned home safely, seems in no hurry to fulfil this vow. In view of all this, and in view of the statements of our sages that the gift of prophecy is bestowed only on persons who are possessed of certain qualifications, one of which is personal wealth, we must reject the view of those commentators who see in this dream revelations going beyond anything experienced by either Abraham or Isaac. It is significant that Jacob is described as dreaming, and that even after awakening from his "sleep,” the ladder is not called "a vision." Other people who had visions during their sleep, are usually described as waking from a "dream," not from "sleep." Compare Pharaoh in Genesis 41,8 or Solomon in Kings I 3,15. Based on Maimonides in Moreh Nevuchim Part two, Chapter forty-five, we are entitled to assume that in our case we do not deal with a prophetic vision. On the other hand, Jacob's own statement that "G-d is in this place," seems to indicate that Jacob at least considered the possibility that what he had dreamed was a vision. Perhaps Jacob's doubt about the significance of what he had dreamed stemmed from the fact that he had been inadequately prepared to become the recipient of prophetic insights. Abraham, who had gone to sacrifice Isaac, an irreversible act should he have misunderstood what he believed to be Divine instructions, was obviously certain that the source of that command was not a figment of his imagination. We can understand the conditional nature of Jacob's vow then as stemming from this very uncertainty about whether in fact he had been granted prophetic insight. The monument that he erects is built on the premise that he may have been granted a vision. He vows that if all the conditions in that message will be fulfilled, he will view this as confirmation that he had indeed been the recipient of a communication from heaven. Only after the events in Shechem (Genesis Chapter 34), when G-d tells him to go up to Bet El, does Jacob become convinced that the dream of the ladder had indeed been a revelation. In retrospect then, that dream looms larger than ever. During all the years when he had difficulties with Laban and Esau, he had been far from certain that he had been granted a revelation at that time already. When finally, in Chapter thirty-five, Jacob refers to G-d as elokim, instead of as hereafter eyl shaddai, this indicates that he had now come to the resolution of his former doubts about the matter.

“It was in the morning and his spirit was troubled; he sent and summoned all the magicians of Egypt, and all its wise men; Pharaoh related his dreams to them but no one could interpret them for Pharaoh” (Genesis 41:8). “It was in the morning and his spirit was troubled [vatipaem ruḥo],” and elsewhere it says: “His spirit was troubled [vatitpaem ruḥo]” (Daniel 2:1) (Written with the letter tav doubled.) – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: Here, he knew the dream and sought an interpretation from [Joseph]. But there, [he sought to know] the dream and its interpretation. (Nebuchadnezzar was troubled by a dream he had, but he no longer remembered the dream, and asked his magicians to tell him the dream and its meaning (see Daniel ch. 2). ) Rabbi Neḥemya said: The dream of the idol and the dream of the tree. (The tav is doubled regarding Nebuchadnezzar because he had two entirely separate dreams, one concerning the idol (see Daniel 2:29–45) and one concerning the tree (see Daniel ch. 4), whereas Pharaoh’s two dreams were really just a doubling of one dream (see Genesis 41:25). ) The Rabbis say: [It states] “vatitpaem ruḥo” there in order to accord prominence to four. (Daniel, Ḥananya, Mishael, and Azarya all rose to prominence in the aftermath of the interpretation of Nebuchadnezzar’s dream. ) Here [it states] “vatipaem” to accord prominence to one. (Joseph rose to prominence after interpreting Pharaoh’s dream. ) “Vatitpaem ruḥo” – in order to grant life to four; “vatipaem” – to grant life to one. (In the case of Nebuchadnezzar’s dream, the lives of Daniel, Ḥananya, Mishael, and Azarya were in danger, as Nebuchadnezzar had decreed that all the wise men would be put to death if they could not tell him his dream and its interpretation (see Daniel 2:13). In the case of Pharoah’s dream, it was only Joseph who was in danger of dying in the dungeon. ) Here, because it was just before morning – “vatipaem ruḥo,” but there, where it came in the evening, it is written: “Vatitpaem ruḥo.” (The doubled tav indicates that Nebuchadnezzar had a lot of time until morning in which to be troubled by his dream. ) Rabbi Yoḥanan said: Any dream that is just before morning is immediately actualized.

“He sent and summoned…” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: They would interpret it, but their voices would not enter his ears. [They would say:] ‘The seven good cows [mean that] you will beget seven daughters. The seven bad cows – you will bury seven daughters.’ Likewise they said: ‘The seven good stalks [mean that] you will conquer seven kingdoms. The seven bad stalks – seven districts will rebel against you.’ That is what is written: “A scoffer seeks wisdom, and there is none” (Proverbs 14:6) – these are Pharaoh’s magicians and wise men. “But knowledge is easy for the discerning” (Proverbs 14:16) – this is Joseph. Another matter, “he sent and summoned” – to inform you that each and every nation that exists in the world (Some interpret this phrase to mean: Each and every nation that rules over the world (Maharzu). ) produces for itself five wise men to serve it. Moreover, the Holy One blessed be He provides it with three things: Wisdom, understanding, and might, as the wicked Sennacherib said: “With the power of my hand I have accomplished” (Isaiah 10:13). But when the Holy One blessed be He judges the world, He takes them from it, as it is stated: “I will eliminate the wise from Edom, and understanding from the mountain of Esau…Your mighty will be intimidated, Teiman” (Obadiah 1:8–9). Why was all this [necessary]? (Why did God arrange for various advisors and magicians to offer interpretations of Pharoah’s dream before the butler suggested that he consult Joseph? ) It was so Joseph would ultimately come, and gain prominence. The Holy One blessed be He said: 'If Joseph will come first and interpret the dream, it will not [earn him sufficient] praise. The magicians could say to him: ‘Had you asked us first, we would have already interpreted it for you.’ Instead, He waited until they exerted themselves, and exhausted [Pharoah’s] spirit. Then Joseph came and restored his spirit. In his regard, Solomon said: “The fool vents all his spirit” (Proverbs 29:11) – these are Pharaoh’s wise men; “but the wise man will soothe it, keeping it back” (Proverbs 29:11) – this is Joseph, as it is stated: “There is no one as understanding and wise as you” (Genesis 41:39).

(Gen. 41:8:) < AND IT CAME TO PASS IN THE MORNING > THAT HIS SPIRIT WAS TROUBLED (rt.: P'M), in that it was beating against him like a gong (rt.: P'M). Another interpretation (of Gen. 41:8): THAT HIS SPIRIT WAS TROUBLED. It is written of Nebuchadnezzar (in Dan. 2:1): HIS SPIRIT WAS DEEPLY TROUBLED; and it is written of Pharaoh (in Gen. 41:8): THAT HIS SPIRIT WAS TROUBLED. (Tanh., Gen. 10:2; Gen. R. 89:5.) Why? Pharaoh knew the dream but did not know its interpretation; therefore, he was confused by one confusion. But Nebuchadnezzar knew neither the dream nor its interpretation; therefore, < he was confused > by two confusions. Thus it is stated (in Dan. 2:1): NEBUCHADNEZZAR DREAMED DREAMS. R. Hiyya said: He dreamed one dream. Then why does it say: DREAMS (in the plural)? Because he had forgotten the dream. R. Jannay says: He dreamed two dreams, one of an image (in Dan. 2:31-35) and one of a tree (in Dan. 4:7-14).

And Pharaoh said unto Joseph: “I have dreamed a dream (ibid.). As he was about to relate the dream to him, he decided to test Joseph by altering the dream slightly. He said: “Seven kine went up out of the Nile, fat and well-formed,” whereupon Joseph replied: “That is not so, you saw fat and healthy kine.” “And there were,” he said to him, “seven lean and ill-favored kine.” And Joseph replied: “You did not see this but rather ugly-appearing and thin-fleshed kine.” “And there were seven full and good ears of corn,” he continued. Whereupon Joseph answered: “That too is not so, you saw fat and good ones.” “There were seven shrunken ears of corn,” he added. And Joseph responded: “That is not so, you beheld seven ears of corn, withered thin and blistered by the east wind.” Pharaoh began to wonder about this. He said to him: “You must have been behind me when I had my dream,” as it is said: For inasmuch as God hath shown thee all this, there is none so discreet and wise as thou (ibid. v. 39).

...And in Jonah it is written, "I would rather die than live." Jonah was the son of the woman of Zarfat. He had already died once, and knew that he would have rest, and Elijah did not die. And so he said, "am I not better than my ancestors?"

If a person plows from a pit full of bones, or from a heap of bones, Or from a field in which a grave had been lost, Or in which a grave was subsequently found, Or if he plows a field which was not his own, Or if a non-Jew plowed, he does not make a bet peras. For the rule of bet peras does not apply [even] to Samaritans.

And [the following is the reason] that the teacher used the expression, "refreshment of the spirit"; and did not say, "the delight of the world to come" - [even though] refreshment of the spirit is said about everything, even if it is not complete delight: Behold you should know that with the expression, refreshment of the spirit, the teacher revealed the content of the world to come and its stature. And that is because refreshment of the spirit is said only about relaxation - when one [experiences] refreshment of the spirit, his mind is at ease. As refreshment is connected to the spirit; since it is said about the spirit (Genesis 41:8), "his spirit was stirred up (inside him)." So you see that the spirit sometimes does not [experience] relaxation. And about the spirit, it also says, relaxation - when it relaxes from something about which it was not relaxed from the beginning, it is said that his spirit relaxes. And that is the refreshment of the spirit that the teacher mentioned [here] - it is when his spirit relaxes. And that is the content of the world to come, since the relaxation is there. But relaxation is the opposite of this world, in which there is no rest; and this thing is elicited by the level of this world. As we have already said (Paragraph 4) that the level of this world is that it is capable of change and does not stay with any one matter. It is in potential, that goes out to actualization. And from that angle, there is no relaxation in this world. So anything that is in this world is capable of change; and because of that, it is not capable of relaxation.

I have told my sorcerers, but nobody can explain it to me - All this seems unnecessary [ed. that he has told his sorcerers]. [It also seems unnecessary] that he as already said nobody could explain it. Furthermore, we must investigate why the Sages (חכמים) aren't mentioned, because it says (Genesis 41:8) that he also sent for the Sages. Rather, this is simply referring to the question that Pharaoh asks Joseph. Joseph was wondering why Pharaoh hadn't consulted with his sorcerers, and Pharaoh responds that he had but they couldn't answer him. And from there, there's no cause to wonder about [why] the Sages (חכמים) [were not mentioned] because their wisdom wasn't sufficient enough to understand the deep details of such a dream. But the sorcerers who made magic needed such details in order to interpret the dream, and if so, it is obvious that [he didn't need to mention the Sages]. [summary - the Sages and the sorcerers needed each other to properly interpret the dream, and thus the fact that one of them couldn't do anything logically implies the other couldn't as well].

One might ask, why do the sages, ob’m, (Of blessed memory - this abbreviation will be used throughout this essay.) arrange the Haggadah with questions and answers? (Rabbi Foa is not only talking about the Mah Nishtanah. Other questions appear in the Haggadah as well: the four sons and Rabban Gamliel’s statement as well as Echad Mi Yodea. He also quotes the Talmud where we are told the Seder must begin with a question. See Note below as well.) We are taught: “If he has a son, etc, if he has a wife she should ask him, and if not, he should ask himself. (BT See Pesachim 116a. This is not the first time that Rabbi Foa appears to paraphrase the Talmud text. I believe this is the passage he is quoting: תָּנוּ רַבָּנַן: חָכָם בְּנוֹ — שׁוֹאֲלוֹ. וְאִם אֵינוֹ חָכָם - אִשְׁתּוֹ שׁוֹאַלְתּוֹ, וְאִם לָאו - הוּא שׁוֹאֵל לְעַצְמוֹ, וַאֲפִילּוּ שְׁנֵי תַּלְמִידֵי חֲכָמִים שֶׁיּוֹדְעִין בְּהִלְכוֹת הַפֶּסַח — שׁוֹאֲלִין זֶה לָזֶה.) When a person studies something difficult and then arrives at a satisfying solution, the answer stays with him and never leaves him. The Exodus from Egypt is the root and essence of all the commandments. Therefore, “Even if we are all sages, all discerning, elders,and knowledgeable about the Torah, it is incumbent upon us,” to analyze the Exodus with all our intellectual tools in order that it be completely set in our minds and not leave us. Concerning p’shat, one might say, “A verse never leaves its literal meaning.” (BT Shabbat 63a, Yevamot 24a, Rashi - ואע"ג דדרשינן ליה לדרשא מידי פשוטו מיהו לא נפיק לגמרי: Even though we interpret a verse homiletically, it still has its literal meaning.) Because Scripture states, “And when, in time to come (machar), your child asks you, saying, ‘What does this mean,” (Ex. 13:14) and also, “And when your children says to you, ‘What do you mean by this rite,’” (Ex. 12:26) it would appear that questions are preferable in the eyes of God. The word machar does not mean ‘tomorrow's here but (as translated above) ‘some time later.’ It implies that the answer to the child will come whenever it will come because God wants the child to find the answers to his/her own questions. That is why the sages saw fit to fashion Haggadah in the form of a question (and answer). Or it might be because they understood that any question is fitting to God, as we see from the simple child who asks, “What is this?” Therefore, they organized the Seder so that even a single person who is a scholar must ask himself, even if there is no basis for asking. Anyone who asks should not be embarrassed to do so. Why do we ask these questions rather than others? If the purpose of the questions is to teach us about the subjugation as with the case of matzah and maror, then why ask, “Why…do we recline?” And if the purpose of the questions was to teach about both slavery and freedom, why doesn’t the passage also mention drinking four cups of wine? We are all obligated to drink four cups of wine, as we are taught in the Mishnah, “Even a poor person, should not have less than four cups of wine.” (Mishnah Pesachim 10:1) There is yet another reason to ask about wine. (According to the Mishnah) We just poured the second cup of wine before reciting the Mah Nishtanah. (As the Seder is presented in the Mishnah.) The child should be asking questions about the things that they have just seen and not things that they are going to do after reciting the Haggadah. (Amnam) However, Mah Nishtanah can be explained in the way we interpreted the first passage in the Haggadah. The leader of the Seder comes to comfort those who are suffering through this long exile. The leader asks, “Why is this exile which is also called, “this night,” different from other nights/exiles?” As is written, “Morning has come and also night,” (Isaiah 21:12 See Abarbanel) (Is.21:12) of all the exiles that have passed. (He then explains the way that this “night” is different from all the other “nights.”) (In other words, the four statements that follow, “How is this night different,” are not answers to the question but explanations of how this night/exile is different.) 1. “Know that during the other nights/exiles through which we have passed, we consumed chametz and matzah, after being redeemed. Chametz and matzah are allusions to the good and evil inclination; that is, one who is ruled by a good or an evil inclination. But when we escape the exile on this night/exile, it will be because we are entirely ruled by the good inclination and the evil inclination will be completely banished. Thus, the shin on the word sh’bechol means bishveel - ‘because’ or ‘for the sake of:’ because of other nights/exiles we continue to eat chametz and matzah but at the end of this night/exile, there will only be matzah/the good inclination. 2. There is another reason why this night/exile is longer than all other exiles. “On all the other nights/exiles we ate all types of vegetables…” This can be understood based on Perek HaSefinah: (Baba Batra ch.5) “In the world to come, every righteous person will be burned by embarrassment at the size of the canopy of the other.” (Baba Batra, Ch. 5, BT 75a Rabbi Ḥanina said: This teaches that each and every one is burned from embarrassment at the size of the canopy of the other, and says: Woe for this embarrassment, woe for this disgrace, that I did not merit a canopy as large as his. אָמַר רַבִּי חֲנִינָא מְלַמֵּד שֶׁכׇּל אֶחָד וְאֶחָד נִכְוֶה מֵחוּפָּתוֹ שֶׁל חֲבֵירוֹ אוֹי לָהּ לְאוֹתָהּ בּוּשָׁה אוֹי לָהּ לְאוֹתָהּ כְּלִימָה) 3. This is referring to a type of jealousy that is permitted in this world. It is the type of jealousy that increases a sage's desire for wisdom. (When scholars are jealous of the level of knowledge of their colleagues it causes them to work harder to increase their level of understanding.) This is the type of jealousy which the righteous experience in the Garden of Eden from the canopy of his fellow. It will not be considered the bad type of jealousy that causes pain from the honor bestowed on his fellow. Rather the sage experiences pain because he did not increase his commandments and good deeds in this world so that he would merit what his colleague merits in the world to come. Because of this suffering he will n0w merit a greater reward. This is what is stated: On all other nights/ exiles we eat all other all types of vegetables (yirakot/יְרָקוֹת); that is, that cause us to experience jealousy, both good and bad, for jealousy causes a person's face to pale (morikot/מוֹרִיקָה). (The word yirakot is connected to morikot both come from the same root hebrew word - yarak) “But on this night, maror,” we experience (good) jealousy which is like maror because there is no vegetable as bitter as maror. (It is referring to kinat sofrim - the jealousy that a sage feels at the level of good deeds and commandments of his fellow.) 4. Further, “On all other nights we do not even dip once…” Dipping/matbilim is related to tevilah/immersing. This is meant to suggest that the troubles of the other nights of exile did not require us to immerse ourselves even once, while the suffering of this exile requires two immersions, one for the body and one for the soul which takes place in Gehinnom. (Originally the name of a location outside of the old city of Jerusalem, Gehinnom later came to be associated with Hell, or the place to which we go to make atonement for our sins after death. See: Gehenna - Wikipedia) 5. Further, “On all other nights we eat either sitting or leaning…” There are those who experience part of the pleasure of the world to come such as people who rejoice in the Sabbath, which is one sixtieth of the world to come as well as those who participate in intimate marital relations. “But on this night, all of us lean…” since all of us will merit this rejoicing. And since all the things that have been mentioned need to be free from dross and impurity, God causes us to suffer and lengthens our exile so that this good will be experienced by all of us in the future. (Od) It is also possible that the question (Mah Nishtanah) should be understood according to its plain meaning: “How is this night/exile different,” and it is answered with the differences that are mentioned, “On all other nights….” - all the other exiles, we eat chametz and matzah, etc… and the other differences that are mentioned here. The Maggid understands that this exile/night is different from the other nights/exiles because there are four things that cause suffering to those living through the present exile. (In other words, why are all these differences necessary on this night…) First, we suffer because “there are those who rise up over us in every generation to destroy us;” if we were redeemed we would be free of such suffering. Secondly, during the present exile our evil inclination incites us and causes us to sin against our Creator; if we were redeemed we would certainly not be harmed by the evil inclination. As the sages say, in the future, the Holy One will capture the evil inclination and slaughter it. (Source is unknown.) Third, during the present exile we do not receive an immediate reward for performing the mitzvot, and for most people waiting for a reward in the world to come is a, “Hope deferred that sickens the heart.” (Isaiah 21:12) Fourth, the wonders are hidden during this night/exile. The Haggadah frames the question according to these four causes that make the present night/exile so harsh. If you ask, “why is this night/exile so much more harsh than all the other nights/exiles,” it is because of these reasons. 1. During the other exiles God did not wait until we had completely removed the evil inclination ( compared to chametz) to redeem us, but during the present exile, redemption won’t come about until we completely remove the evil inclination. Rather, God knows that we are still consuming chametz - there are some who are sometimes ruled by the evil inclination and sometimes by the good inclination - this did not stop God from redeeming us in the past. But during the present exile/night, until we only consume matzah and we completely remove chametz/the evil inclination from our midst we will not be redeemed. 2. The other nights/exiles were different because we were allowed to eat all types of vegetables. That is, we experienced all types of bitterness from various sources. But during this night/exile, we cannot be redeemed until we experience the most harsh type of bitterness. It is a bitterness caused by the length of the exile and also because of the disgrace that we experience that is caused by the filth and refuse. (Lam. 3:45) Such bitterness clings to our souls and it is bitter beyond comparison. 3. Further, on all other nights/exiles we did not even have to immerse even once… Why is there such a big difference between this exile/night and all the other exiles/nights? During all the other exiles, there was no confusion about when we would be redeemed. During the exile in Egypt we knew that subjugation would not last more than four hundred years, and the Babylonian exile was only seventy years. This is the meaning of the expression, “We did not immerse (matbilin)” - this means we were not confused. (The connection between the words murbavim and matbilim - between immerse and confuse is not clear to me. The linguistic connection seems to be more related to the second expression תִּפָּ֣עֶם רוּח֔וֹ, “his spirit became agitated.” Maybe the idea here is that we are extremely agitated.) Afilu pa’am achat,”Even one time” - this expression is borrowed from the expression tipa’em rucho, תִּפָּ֣עֶם רוּח֔וֹ, “his spirit became agitated.” (Gen. 41:8) But during the present exile, we are doubly agitated, firstly because we might not merit redemption and secondly, there might be other forms of suffering that will yet take place. 4. Finally, “On all other nights we eat either sitting or leaning.” One who is leaning, does not have it in his mind to suddenly stand up, unlike the person who sits upright, without leaning. As the sages say, “If they were reclining, one recites a blessing (standing) on behalf of them all,” (Mishnah Berachot 6:6 See Sefaria Commentary by Rabbi Joshua Kulp: If they are reclining, one blesses for them all. If they are reclining, then they are eating a formal banquet together and one person can bless on behalf of them all.) since it is their intention to remain together until the end of the meal. Therefore, when it says, “On all other nights we eat either sitting or leaning,” it means, sometimes they would sit without leaning as if they were prepared to rise in redemption and sometimes they would lean like ones who were napping, having despaired of being redeemed. As the sages say, (BT See Megillah 11b - 12a) “Balshazar calculated and erred, Achashveros calculated and erred, Daniel calculated and erred, as it says, “In the first year of his reign, I, Daniel, consulted the books concerning the number of years that, according to the word of Adonai that had come to Jeremiah the prophet, were to be the term of Jerusalem’s desolation— 70 years.”(Dan. 9:2) When they were close to the allotted time they would sit upright without leaning like someone who is ready to get up. While some regularly leaned when they ate, like the great majority of the Jewish people in Babylonia and in Spain, (Italics are mine - this comment is telling and meant to be a criticism of the Jews who left Spain - they were unprepared for redemption or for their exile.) others were also sitting upright because they were prepared for the imminent redemption. “But on this night/exile all of us were leaning…” because we don’t know how long this exile will last. To all of these matters we answer with light words (See Kohelet Rabbah 1:13:1 This one ate light foods and he was harmed… The answer provided by the Haggadah is easy to digest though it contains great depth.) that includes many matters. We begin with, “We were slaves in Egypt…” In other words, all of this has happened because we were slaves to Pharaoh in Egypt and God took us out from there before the allotted time with great strength and a mighty hand as shall be seen. Actually God wanted to wait so that God could remove all the oppressors so that the Israelites would never have to be in exile again.

AND THEY ALSO, THE MAGICIANS OF EGYPT, DID IN LIKE MANNER ‘B’LAHATEIHEM’ (WITH THEIR SECRET ARTS). Our Rabbis have said (Sanhedrin 67b.) that these are deeds of sorcerers who perform their arts through angels of destruction, (A term found in Kiddushin 72 a, and designating a supernatural being holding destructive power.) the word b’lahateihem being derived from the expressions: eish loheit (flaming fire); (Psalms 104:4.) the flame ‘t’laheit’ (burned up) the wicked. (Ibid., 106:18.) The purport [of the saying of the Sages] is that these deeds of sorcery are done by means of “the flaming ones,” angels of a fire that burns in man, and he does not know that the fire burns in him and pays no attention to it. It is similar in sense to the expression, “And the Eternal opened the eyes of the young man of Elisha, and behold there were horses of fire and chariots of fire.” (The verse, II Kings 6:17, reads: And the Eternal opened the eyes of the young man, and he saw, and behold, the mountain was full of horses and chariots of fire round about Elisha.) Perhaps these are identical with the angels that dwell in the atmosphere of the spheres of the [four] elements, (The four elements — fire, air, earth and water — are the basic components of all created things that are beneath the firmament, which is below the lunar sphere. See Rambam, Hilchoth Yesodei Hatorah 3:11 and 4:1.) which are called sarim (lords). (See my Hebrew commentary, p. 310, that it is possible there is another reading here. Instead of sarim (lords), the word should be sheidim (demons). The first reading seems to be more correct here.) I will explain this theme again [in the Book of Leviticus 17:7] with the help of the Rock. But the word b’lateihem, [mentioned further in 8:3 — And the magicians did in like manner ‘b’lateihem’] — is explained [by the Rabbis] as meaning sheidim (demons) — the word being derived from the Hebrew word lat (secret): Speak with David ‘balat’ (secretly) — since the demons come quietly inasmuch as they are ethereal bodies whose presence is not felt. This is why Scripture states [in Verse 11 before us] that Pharaoh called for the wise men and the sorcerers, for the wise men who knew [the art of] incanting and assembling the demons were the leaders and elders of the Egyptians. The term chartumei mitzrayim (the magicians of Egypt) includes both of them, [i.e., the wise men and the sorcerers]. We do not know the root of the word chartumei. Now Rabbi Abraham ibn Ezra says that it is either an Egyptian or Chaldean word since we find it only mentioned in their accounts. (Here, and in the Book of Daniel 2:2, and other places there.) The more likely explanation is that of Rashi, who said (Rashi’s interpretation is found in Genesis 41:8.) that it is an Aramaic compound-word: char tami (those who excite themselves by means of the bones [of the dead]). It is known that the greater part of this craft is one with the bones of dead persons or the bones of animals, just as they mentioned in the case of the yid’oni. (Leviticus 19:31. “The yid’oni takes the bone of a bird [or a beast] called yido’a, puts it into his mouth, burns incense, recites certain prayers, performs a certain ritual until he is in a condition akin to fainting, and falls into a trance in which he predicts the future” (Maimonides,”The Commandments,” Vol. II, p. 10).)

and his spirit was troubled Heb. וַתִּתְפָּעֶם רוּחוֹ. Concerning Pharaoh it says (Gen. 41:8): וַתִּפָּעֶם רוּחוֹ, for only the interpretation of the dream was hidden from him, but here, since the dream too was hidden from him, the expression is doubled: וַתִּתְפָּעֶם, an expression of pulsating and beating.

Raise Your blows to inflict eternal ruin Raise Your blows and Your terrors that Your enemies will experience as eternal ruin for every evil thing that the enemy did in the Temple. In this manner, Menachem (p. 144) associates it with (Gen. 41:8): “that his spirit was troubled (ותפעם).”

“His spirit was agitated” [41:8]. In the morning Pharaoh was very frightened. His soul was very agitated. (Rashi, Genesis, 41:8.) Bahya writes. Why did Pharaoh not forget the dream and Nebuchadnezzar did forget the dream? The explanation is that if Pharaoh had forgotten the dream and had asked the wise men that they should tell him the dream and its meaning, then the chief cupbearer would not have brought Joseph out of the prison. He thought that Joseph would not know to tell someone what they had dreamed, but Joseph knew how to explain a dream that one placed before him. Therefore, the Holy One caused that Pharaoh did not forget the dream. However, Nebuchadnezzar did not tell the dream. He thought to himself. If I were to tell the dream, then many wise men would come and explain what is meant, but I will not know which is telling the truth. Therefore, I will not tell the dream. Whichever wise man will come and tell me what I dreamed, he will also be able to explain the dream. (Bahya, Genesis, 41:8.) So write Hizkuni, Toldot Yizhak, and Imre Noam. (Hizkuni, Genesis, 41:8; Toldot Yizhak, Genesis, 41:10–12; Imre Noam, Genesis, 41: 8.)

and the king said to them, “I have had a dream and I am full of anxiety to know what I have dreamed.”

In the morning, he was agitated [his spirit was beaten]. He sent and summoned all the wizards of Egypt and all its wise men. Pharaoh related his dream to them, but none could interpret them for Pharaoh.

And in the morning his spirit was troubled, and he sent and called all the magicians of Mizraim and all the wise men; and Pharoh told them the dreams; but no man was able to interpret it; for it was occasioned by the Lord, because the time had come that Joseph should come forth from the house of the bound.

את חטאי, “my sins;” the plural mode the cupbearer chose here was to admit his sins against Pharaoh as well as his sin in not fulfilling his promise to Joseph through his forgetfulness.

MY FAULTS. Even though I will recall my faults. (It is not fitting to recall one’s offenses before the king. Nevertheless, in this case I must (Krinsky). I will tell you of an interpreter, even though I have to recall my faults (Cohen).)

I recall my sins. I was the primary culprit while the baker was secondary, thus Yoseif’s interpretation was not a natural one and could only have been arrived at through Divine inspiration.

וידבר שר המשקים את פרעה, The chief butler said to Pharaoh saying, etc. The reason the Torah had to add the word לאמור as well as the word את פרעה instead of אל פרעה, maybe that the chief butler did not address the King personally but his advisers. He asked the king's advisers to relay his words to the king. This is the reason that his entire speech is in the third person.

Another reason he said לאמור את חטאי "to relate my sins," maybe the following. He wanted Pharaoh to be sure not to understand his words as a complaint for having been wrongfully incarcerated, but rather stressed his own insignificance. This is why he emphasised that he had indeed committed a sin. The chief butler added the word היום, "today," to explain that the reason he had come forward now was that there was an overriding need for the information he had to impart. Had this not been the case he certainly would not have brought up his own incongruous past. The reason the chief butler spoke about his sins in the plural, i.e. את חטאי, was that he wanted to convey the impression that although he had committed only one sin, this fact weighed as heavily on him as if he had committed several sins. Perhaps he simply considered that his tardiness in coming forward was an additional sin.

את חטאי, even though it is not good manners for a person to mention the sins he had committed against his sovereign in his presence after the time had passed for forgiveness, in this instance the cup bearer excuses his mentioning these sins as he does so in the king’s interest.

את חטאי אני מזכיר, not because I want to complain that you, O King, had placed me in prison, for it was my sin that caused this

The chief butler spoke to Pharaoh, saying: I mention my sins today. Although what I am about to say will include a mention of earlier sins of mine, it is important that I issue my statement nonetheless.

את חטאי, “my sins, etc.” he used the plural form in describing his sin, as he had also been guilty of forgetting the promise he had made to Joseph, something he should have kept at once.

This problem is solved when the Torah instructs remembrances together with things which we had to learn. The Talmud (Berachot 20) says "everything which is subject to observance,becomes subject to remembrance." This means that every act such as Sabbath observance, triggers memory cells which reminds the one performing the commandment of the purpose of the Sabbath legislation and the process of creation by G-d. "Observe the month of spring, for during it you came out of Egypt" (Exodus 13,4) This means that the Passover observances will trigger memories related to the Exodus. Or, regarding the observance of Purim "these days will be remembered through their observance." (Esther 9,28) Remembering Amalek is especially underlined, since no specific act triggers the memory. This is why the commandment ends with the words "do not forget!" In the absence of a mitzvah act, the danger of forgetting is much greater. Reading the portion of the attack of Amalek substitutes for an act. In all the foregoing situations, the Torah provides the antidote to forgetting. In view of these memory aids provided, not remembering a commandment which mentions remembrance becomes culpable. People who fail to make notations of important events in their calendar can be faulted for not remembering them. This is why the chief of Pharaoh's cupbearers, of whom the Torah says that "he did not remember Joseph but forgot him," refers to this a a sin. (Genesis 41,9) One of the sins of the cupbearer referred to, was not remembering Joseph's request to be mentioned to Pharaoh as deserving release from prison. When David says in Psalms 119,45, "I swore I will keep Your words," he did so to remind himself of commandments he might otherwise have overlooked. The Talmud Baba Metzia 5, states that though a man's honesty may be suspect, his oath is believed. David swore to himself that if he were to be remiss, he would bear the additional burden of a false oath, a severe enough sin to jog his memory not to forget to observe the mitzvot in question. When Solomon says in Proverbs 10,5, "he who accumulates in summer is a wise person," he would apply this same kind of reasoning to him who reinforces his memory by vowing not to forget to keep the mitzvah. He who feels bothered by the fact that a certain mitzvah is incumbent upon him, has already reason to rejoice over taking the oath, just as a person taking a laxative realises joyfully that the medicine is about to help as soon as his stomach starts convulsing.

“The chief butler spoke to Pharaoh, saying: I mention my sins today” (Genesis 41:9). When the chief butler saw that Pharaoh’s soul was on the verge of departing, he began calculating and saying: If Pharaoh dies and another king assumes the throne, I do not know whether or not he will keep me in my position of trust. “The chief butler spoke” – he said: ‘I have committed two sins. First, I did not perform a favor for Joseph and mention him before you. And, after I saw that you were tormented over the interpretation of a dream, I did not reveal to you that he knows its interpretation.’ “There with us was a Hebrew lad, a slave of the chief executioner; we told him, and he interpreted our dreams for us; each of us in accordance with his own dream, he interpreted” (Genesis 41:12). “It was, as he interpreted to us, so it was: Me, he restored to my position, and him, he hanged” (Genesis 41:13). “Pharaoh sent and summoned Joseph, and they rushed him from the dungeon. He shaved, changed his garments, and came to Pharaoh” (Genesis 41:14). “There with us was a Hebrew lad…” – although he mentioned him, he demeaned him, because he knew the prominence into which [Joseph] would enter. Immediately, “Pharaoh sent and summoned.” “There with us…” – Rabbi Shmuel bar Naḥman said: Cursed are the wicked, who do not perform complete goodness: “Lad” – a fool; “Hebrew” – an enemy; “slave” – as so it was written in Pharaoh’s books, that a slave cannot reign and does not wear kelidim keli yadayim]>. (Bracelets worn by royals.)

And, behold, there came up out of the river seven kine (Gen. 41:2) After he (Pharaoh) had his dream, he summoned all his magicians. Whereupon the Holy Spirit called out: Where are they, then, thy wise men? (Isa. 19:12). Since they were unable to interpret the dream, the cup-bearer came forward and said: I make mention of my faults this day … And there was with us there a young man, a Hebrew, servant to the captain (Gen. 41:9–12). Accursed are the wicked, for even the good they do is accompanied by evil. For he said a young man, as though describing a callow youth without understanding; a Hebrew, as if to suggest that he was different from them; and a slave, an expression of contempt. Furthermore, it is written in Pharaoh”s constitution that a slave was not permitted to rule over them.

את חטאי אני מזכיר היום . The Chief Butler was of course, a pagan. He exposed himself to the death penalty by confessing his sins in order to be of assistance to his king, to Pharaoh. It is in the nature of people that when they confess sins they expose themselves to death. What can man do? If he does confess he takes a chance, if he does not confess he is guilty of death anyway. From a Jewish point of view we must say: אשרי אדם מודה על חטאיו ירוחם. "Praised be he who confesses his sins, he will experience mercy." We have proof from scripture (Proverbs 28,13) ומודה, ועזב ירוחם, "He who confesses and abandons [sin] will find mercy." This teaches one to regularly make confessions of one's sins in honor of the King of Kings, G–d Almighty. Provided that such confessions are accompanied by repentance and the forsaking of one's sins, the sins will be swept away to the depths of the sea.

The chief butler spoke to Pharaoh saying, I recall my sins today:

And the chief of the cup-bearers spake before Pharoh, saying, My faults do I remember this day.

ויתן אותי במשמר....ואת שר האופים, “and he placed me in jail, together with chief of the bakers.” Why did the chief of the cup-bearers repeat the word: אותי, “me,” in this verse? I have heard from Rabbi Yehudah the priest, that he said so to Pharaoh in order that he should not think that in his foolishness he had believed that he deserved to be reinstated in his position anymore than did the chief of the bakers who had been hanged. He and the chief of the bakers had always been good friends, they had been together, and he did not feel superior or more deserving. He realised that only due to Pharaoh’s magnanimity had his life been spared at the time.

PHARAOH WAS WROTH WITH HIS SERVANTS. I believe that Pharaoh is an adjective (What I.E. means by “adjective” is an adjectival noun, a descriptive term like melekh (king). Cf. I.E.’s comments on Gen. 1:1 and the notes thereto.) and not a proper name. It is an Egyptian word. It is a title as Hiram in Tyre. (According to I.E., Hiram is not a proper noun. It is a term like Pharaoh or melekh. We thus find a Hiram in the days of David (II Sam. 5:11) and in the days of Solomon (I Kings 5:15) (Krinsky).) Similarly in our day all great Arab kings are called “prince of the believers.” Hence we find a Pharaoh in the days of Abraham and a Pharaoh in the days of Joseph. (They obviously were not the same person.) We also read that a Pharaoh died and a new Pharaoh arose. (Ex. 1:8.) Similarly we find a Pharaoh in the days of Jeremiah. (Jer. 44:30.) Do you not see that Scripture itself explains that Pharaoh is a term for the king of Egypt, (The Bible in a number of places explains that Pharaoh is a king of Egypt. Cf. Ex. 6:13, 29; Jer. 44:30. Filwarg questions this reading and suggests emending it. According to Filwarg we should translate, “Do you not see that Scripture does not explain the term Pharaoh. It does not do so because Pharaoh is a title for the kings of Egypt.” According to Filwarg, I.E.’s point is that the Bible usually does not identify the Pharaoh because it is known to be a title for the king of Egypt. If Pharaoh was a proper name, king of Egypt would follow it.) as evidenced by the terms Pharaoh Hophra and Pharaoh Neco, (Jer. 44:30; 46:2.) wherein Hophra and Neco are proper nouns. (Therefore Pharaoh must be an adjective.) Do not raise any objection from the Midrash concerning Solomon’s throne, (According to the Midrash, Va-yikra Rabbah 20, Pharaoh Neco means Pharaoh the lame. Thus Neco is an adjective. According to the Midrash this Pharaoh tried to sit on Solomon’s throne, which had been brought to Egypt by an earlier Pharaoh named Shishak, and had his leg bitten and broken by a lion, hence the name Pharaoh Neco, Pharaoh the lame.) for the king of Egypt did not take it to Egypt. (King Solomon’s throne was never brought to Egypt as it is not included among the spoil taken by Shishak. Cf. I Kings 14:25, 26.) Additional proof (That Pharaoh is not a proper noun.) is found in the statement of the chief butler, Pharaoh was wroth, and in Joseph’s statements, God will give Pharaoh an answer of peace (v. 16); He hath shown unto Pharaoh (v. 28); and Let Pharaoh do this (v. 34). (Thus these verses prove that Pharaoh is not a proper noun.) It is not in keeping with proper etiquette to mention the king by name.

ME AND THE CHIEF BAKER. The word me is mentioned twice in this verse in keeping with Hebrew usage. Compare, and as for me, whither shall I go (Gen. 37:30). (See I.E.’s comments on Gen. 37:30 and the notes thereto. Our verse reads, and put me…me and the chief baker.)

אותי ואת שר האופים, even though he already mentioned אותי, I, etc., he repeated this again in the next verse when he spoke about אני והוא, “I and He.” The reason was because of the words he had spoken in the interval. We find a parallel example in Judges 9.19 ואם באמת ובתמים, where these words have been repeated even though the same speaker had used the identical words already in verse 16 in the same speech, on account of what he had been saying in the interval between then and now. Yet another parallel example to the syntax in our verse is found in Nechemyah 4,17 ואין אני ואחי ונערי, “neither I, my brothers, or servants, etc.,” and is repeated verbatim by the same speaker in chapter 5 verse 10 on account of all that he had said in the interval, though it was all part of the same assembly.

פרעה קצף על עבדיו, the word Pharaoh in Egyptian means “king.” All the Egyptian kings are known as “Pharaoh,” whereas the kings of the Philistines are known as “Avimelech” even as late as the time of King David when the latter pretended to be mentally disturbed (Psalms 34,1) The city of Jerusalem used to be known as “Tzedek,” as we know from Genesis 14,18 as well as Joshua 10,1) During the reign of David, compare Psalms 110,4, G’d refers to Jerusalem as such, seeing that Malki Tzedek is described as “King of Jerusalem. The kings of the nation Amalek were known as “Agag,” [not only the one mentioned in the Book of Samuel. Ed.] (Numbers 24,7, Samuel I 15,8) In our verse here Pharaoh is not the name of an individual but that of the title accorded the Egyptian head of state. The proof for this is simple. Who would dare to address the King by his first name or even by his family name instead of by his title? Certainly not a cup bearer or a recently released prisoner such as Joseph at the time! This is also why Joseph was renamed אברך, meaning אב למלך, “father of the king,” provider. The author of the book לקח טוב has also written in this vein.

קצף, verwandt mit קצב, כזב. כזב: wider Erwarten zu Ende gehen, daher auch: täuschen. קצב: mit gewaltsamer Einwirkung Ende, Grenze und Ziel setzen, bestimmen. קצף: mit gewaltiger Erregung einer Sache entgegentreten und ihr ein Ende, oder doch Beschränkung bringen. כסף: sich nach einem Ende sehnen, streben, vergl. כלה כֶסֶף: die Vermittlung, um zu einem Zwecke zu gelangen, das alles vermittelnde Geld. —

Pharaoh became angry with his servants, and he placed me in the custody of the house of the chief executioner, me and the chief baker.

פרעה קצף, “Pharaoh had been angry, etc.” It is bad form to call the king by his name, hence one refers to him in the third person even while in his presence. The word “Pharaoh” is not a proper name but a title accorded to the ruler of Egypt.

אותי ואת שר האופים, “me and the chief of the bakers.” Although the cupbearer had already said ויתן אותי, “he placed me, etc.”, he repeated the words אותי ואת שר האופים, omitting the reference to the jail being under the control of the chief executioner, so that it meant that he and the chief of the bakers were in the same part of the jail together. Had they not been treated alike in the jail, Joseph’s prediction of freedom for one and death for the other would not have been remarkable. The fact that these two ministers were assigned the same part of the jail made Joseph’s prediction doubly remarkable. Joseph realized that one of the two had not committed a crime that would qualify for the death penalty.

Rabbi Yuda bar Simon and Rabbi Ḥanin in the name of Rabbi Yoḥanan: It is written: “Come behold the works of the Lord…” (Psalms 46:9) – the Holy One blessed be He caused masters to become angry at their servants to grant prominence to the righteous: “Pharaoh became angry at his servants” (Genesis 41:10) – to grant prominence to Joseph. [And He caused] servants [to become angry] at their masters in order to grant prominence to the righteous: “Bigtan and Teresh became angry” (Esther 2:21) – to grant prominence to Mordekhai. Rabbi Yudan was speaking about these actions of Bigtan and Teresh. Rav said: They placed a short dagger in their shoes. Rabbi Ḥanin said: They prepared an apparatus to strangle him. Shmuel said: They placed serpent’s venom in his cup. “The matter was investigated, and was discovered” (Esther 2:23). The Rabbis say: They placed a fly in his goblet; (This was a poisonous fly (Etz Yosef; cf. Rabbi David Luria). ) immediately, “the matter was investigated, and was discovered.”

(Est. 2, 21) In those days, while Mordccai was sitting in the king's gate, Bigthan and Theresh became wroth. R. Acha b. Abba, in the name of R. Jochanan, said: "The Holy One, praised be He! causes masters to be wroth against their servants, in order to do the will of the just, and He also causes the wrath of slaves against their masters, in order to do the will of the just." The wrath of the masters against their servants, as it is written (Gen. 41, 10) Pharaoh was wroth with his servant; to do the will of the just, as it is written. And there was with us a Hebrew lad, etc. And he makes slaves wroth against their masters, as it is written (Ext. 2, 21) In those days Bigthan and Theresh became wroth. To do the will of the just. This refers to Mordecai, as it is written, And the thing became known to Mordecai. R. Jochanan said Bigthan and Theresh were Tarsians, and spoke their own language. They spoke between themselves: Since Esther has come into the court, our eyes have not seen any sleep; let us put poison into the king's drink, in order that he should die." And they knew not that Mordecai was a member of the Great Sanhedrin, every one of whom knew seventy languages. Then Bigthan said to Theresh: "But my hour of duty is not the same as yours." "I will watch for you, too," answered Theresh. Then we understand the passage, And the thing was inquired into, and found true, to mean that he had not been at his post.

“In those days, Mordekhai was sitting at the king's gate; two of the king's officials, Bigtan and Teresh, among the doorkeepers, became angry and sought to lay hands on King Aḥashverosh” (Esther 2:21). “In those days, Mordekhai was sitting at the king's gate; two of the king's officials, Bigtan and Teresh […became angry]” – what was the anger there? He relieved two and set one in their place; he relieved two aristocrats who were the doorkeepers and set that barbarian [in their place]. (They took Mordekhai to be a barbarian.) “Was sitting at the king's gate” – Rabbi Berekhya said in the name of Rabbi Levi: It is written: “Come behold the works of the Lord, who made desolations on the earth” (Psalms 46:9). He incited servants against their master, to bestow greatness upon the righteous; that is what is written: “Bigtan and Teresh became angry…” – to bestow greatness upon Mordekhai. He incited masters against their servants to bestow greatness upon Joseph; that is what is written: “Pharaoh became angry with his servants” (Genesis 41:10).

Pharaoh was enraged at his servants, and he placed me under guard in the house of the chief executioner; me and the chief baker.

It was occasioned from the Lord that Pharoh was angry with his servants, and he put me in ward in the house of the chief executioner, me and the chief baker.

EACH MAN ACCORDING TO THE INTERPRETATION OF HIS DREAM. I have previously explained this. (I.E. explains the meaning of each man according to the interpretation of his dreams in his comments on Gen. 40:5.)

כפתרון חלומו, we already explained the meaning of this expression on 40,5.

איש כפתרון חלמו [WE DREAMED] EACH MAN ACCORDING TO THE INTERPRETATION OF HIS DREAM — each of us dreamed a dream that fitted in with the interpretation that was given to us, and was exactly like it (not the kind of irrelevant interpretation offered you by your wise men).

(11-12) Der Schenkfürst hatte erfahren, daß es eine Deutung gebe, die, ganz unabhängig von dem Erfolg, sich als richtig ausspricht. Er sagte daher: ich begreife sehr wohl, weshalb dir keine der versuchten Deutungen genügt; es ging uns einst ebenso.

We dreamed a dream one night, I and he; each of us dreamed in accordance with the interpretation of his dream; we both had dreams that came to pass.

EACH MAN ACCORDING TO THE INTERPRETATION OF HIS DREAM. The expression “interpreting dreams” means relating the events which will happen in the future, and he who foretells that future is called potheir (interpreter). In the opinion of many scholars the word pithron signifies “meaning.” (But it does not signify the foretelling of future events.) And the interpretation of the verse, Each man according to the interpretation of his dream, is that each dreamed a dream consistent with the interpretation (The butler dreamed of wine, the symbol of joy, while the baker dreamed of a bird snatching the food he was bringing to the king, an event which signifies grief. (Tur.)) which foretold the future that was to befall them. This is Rashi’s language. Now what sense does it make for Pharaoh’s chief butler to say, “We have dreamed a dream consistent with the interpretation,” thereby minimizing the wisdom of the interpreter. Besides, Pharaoh’s dream [related later on] may not have been so, [that is, consistent with the interpretation], and Joseph would not know it. (Why then did he recommend Joseph as being able to interpret the king’s dream? The king had not yet related his dream, and it could be that that dream might not be consistent with its interpretation, as was the case in his own dream. Why then did he not fear for his life in recommending Joseph to the king?) Rabbi Abraham ibn Ezra says in explanation of the verse that each saw in his dream the truth concerning the future as the interpretation would indicate, meaning that it was a true dream, not the kind which comes from many worries, of which only a part is fulfilled. This is the correct interpretation.

We had a dream on the same night, I and he, each according to the interpretation of his dream, did we dream.

And we dreamed a dream in one night I and he; each man his (own) dream, and the interpretation of his companion's dream we dreamed.

נער עברי, עבד, “a Hebrew lad, a slave;” the chief of the cupbearers was afraid that he might become the cause of Joseph being promoted to an elevated status if he succeeded in interpreting Pharaoh’s dreams. Therefore, he mentioned two adjectives that should militate against any promotion for him, a) his youth and inexperience, b) his status as a slave. An alternate explanation: he wanted to protect himself against the accusation why he had not come forward before with the information he revealed now. This is why he explained that Joseph had two strikes against him; 1) youth, 2) status as slave.

נער, seeing that he performed personal valet duties for them in the prison he referred to him as a נער, [describing his function. Ed.] He added that Joseph was also עבד לשר הטבחים, he had been informed about Joseph’s immediate past before he was thrown into jail. He gave this information so that anyone enquiring about him would know the name of the person they were trying to locate.

איש כחלומו, the prefix ל is missing here in front of the word איש. The word איש has to be understood as if the cup-bearer had said: לאיש, meaning that each of the two received an interpretation tailored to his particular dream. One dream had been appropriate for a cup-bearer, the other for a baker. One dream dealt with a drink, the other with food, baked goods.

TO EACH MAN ACCORDING TO HIS DREAM. He interpreted it in accordance with the dream and consistent with its contents. Thus the words of Rashi. A more correct interpretation would be for Rashi to say that “he interpreted it in accordance with the truth of the dream as it was destined to befall him, for as he interpreted it, so it befell us.” Similar in thought is the verse, Every man according to his blessing he blessed them, (Further, 49:28. In the case of Jacob’s blessing to his sons.) i.e., according to the blessing which was destined to come upon him. But in my opinion there is no need for this. Instead, the verse is stating that “he interpreted his dream for each man, and as he interpreted it to each one, so it came upon us.” The chief of the butlers is thus saying that these were different dreams with different interpretations, as he would explain, so that Pharaoh should not think that the two [the butler and the baker] dreamed one dream having one interpretation. In my opinion, a similar thought is conveyed in the verse, Every man according to his blessing he blessed them, (Further, 49:28. In the case of Jacob’s blessing to his sons.) meaning that he did not bless them with one blessing common to all, but with a unique blessing for each one, as he explained to each son and spoke to him.

איש כחלומו פתר, “according to the meaning of the dream he interpreted.” [this could only be said with hindsight, of course, after the interpretation had proven itself as correct. Ed.] The words following prove this.

נער עברי עבד A LAD, AN HEBREW, A SLAVE — Cursed be the wicked for the favours they do are never really complete! He mentions him in disparaging language.

נער a lad, unwise and unfitted for a high position.

עברי a Hebrew, who does not even know our language;

עבד a slave — and it is written in the laws of Egypt that a slave may neither become a ruler nor dress in princely robes (Genesis Rabbah 89:7).

איש כחלמו EACH MAN ACCORDING TO HIS DREAM — He interpreted in accordance with the dream and approximating to its contents.

A fool, and is not fit for greatness. I.e., נער in gematria equals שוטה.

He does not even know our language. And surely not other languages. And it is written in the laws of Egypt that the ruler must know seventy languages; see Sotah 36b. (Nachalas Yaakov)

And it is written in the laws of Egypt that a slave can never rule... [Rashi knows this] because the word “slave” is also superfluous. Once it was said that there was a Hebrew lad in the prison, why mention also that he was a slave? Surely, no Hebrew lad was there other than Yoseif. Perforce, the word “slave” is to be expounded.

There with us was a Hebrew lad, a slave of the chief executioner; we told him the dreams, and he interpreted our dreams for us; each of us in accordance with his own dream he interpreted, so that each dream and its interpretation suited each other.

“A Hebrew youth was there with us, a servant of the chief steward” [41:12]. The chief cupbearer said to Pharaoh. The baker and I had dreams and there was with us a Hebrew youth, a servant who properly explained the dreams to us. Rashi writes here. The favor of an evildoer is not whole. That is to say, when an evildoer does a favor for a righteous person, he does not do it wholeheartedly. When the chief cupbearer wanted to do Joseph a favor to get him out of the prison, he said that Joseph was a youth, a fool. He is not suitable as a leader, a Hebrew who cannot speak our language. He is a servant. It was written in the protocols that no servant could be a king in Egypt. (Rashi, Genesis, 41:12.) Hizkuni writes. The chief cupbearer feared that if Joseph would become king, he would be angry with me that I left him sit for so long and did not help him. Therefore, chief cupbearer spoke ill of Joseph. Hizkuni writes another explanation why he spoke ill. He thought the king would become angry with him when he would discover that such a wise man was sitting in prison. (Hizkuni, Genesis, 41:12.) However, Toldot Yizhak writes. The thought of the chief cupbearer was to praise Joseph greatly, to bring him so that he should become king. Therefore, the chief cupbearer said to Pharaoh that Joseph is very wise and in addition, is a prophet. Therefore he said to Pharaoh, you want to remember the one who interpreted our dream. He is no elder; he is a young man who could have learned little wisdom. Thus, there is prophecy within him. He knows how to interpret dreams. If you want to think that he is a sorcerer and does sorcery and thus knows how to interpret dreams, he is a Hebrew, who does not pursue sorcery. If you want to say that he is a nobleman who learns wisdom, he is a servant who has no time to learn wisdom. He works for the chief steward. They did not have time for study, but they were busy with their work. (Toldot Yizhak, Genesis, 41:10 –12.)

We must not be misled by the words of Jeremiah (i. 5), “Before I formed thee in the womb I knew thee, and before thou camest forth from the womb I have sanctified thee”; for this is the case with all prophets; there must be a physical preparation from the beginning of their existence, as will be explained. As to the words, “For I am young” (ibid. ver. 6), it is well known that the pious Joseph, when he was thirty years old, is called by the Hebrew “young” (na‘ar); also Joshua, when he was nearly sixty years old. For the statement, “and his minister Joshua, the son of Nun, was young,” occurs in the account of the Golden Calf (Exod. 33:11). Moses was then eighty-one years old, he lived one hundred and twenty years; Joshua, who survived him fourteen years, lived one hundred and ten years and must consequently have been at least fifty-seven years old at the time when the Golden Calf was made, and yet he is called na‘ar, “young.”

“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

“The chief butler spoke to Pharaoh, saying: I mention my sins today” (Genesis 41:9). When the chief butler saw that Pharaoh’s soul was on the verge of departing, he began calculating and saying: If Pharaoh dies and another king assumes the throne, I do not know whether or not he will keep me in my position of trust. “The chief butler spoke” – he said: ‘I have committed two sins. First, I did not perform a favor for Joseph and mention him before you. And, after I saw that you were tormented over the interpretation of a dream, I did not reveal to you that he knows its interpretation.’ “There with us was a Hebrew lad, a slave of the chief executioner; we told him, and he interpreted our dreams for us; each of us in accordance with his own dream, he interpreted” (Genesis 41:12). “It was, as he interpreted to us, so it was: Me, he restored to my position, and him, he hanged” (Genesis 41:13). “Pharaoh sent and summoned Joseph, and they rushed him from the dungeon. He shaved, changed his garments, and came to Pharaoh” (Genesis 41:14). “There with us was a Hebrew lad…” – although he mentioned him, he demeaned him, because he knew the prominence into which [Joseph] would enter. Immediately, “Pharaoh sent and summoned.” “There with us…” – Rabbi Shmuel bar Naḥman said: Cursed are the wicked, who do not perform complete goodness: “Lad” – a fool; “Hebrew” – an enemy; “slave” – as so it was written in Pharaoh’s books, that a slave cannot reign and does not wear kelidim keli yadayim]>. (Bracelets worn by royals.)

“We told him, and he interpreted [our dreams] for us.” There was an incident involving a certain woman who came before Rabbi Elazar. She said to him: ‘In my dream, I saw the ceiling beam of my house broken.’ He said to her: ‘You will bear a male child and he will live.’ She went, and so it was for her. She came another time to ask him. She found his students sitting there, but their rabbi was not with them. She said to them: ‘Where is your rabbi?’ They said to her: ‘Tell us your inquiry and we will tell you [the answer].’ She said to them: ‘In my dream, I saw the ceiling beam of my house broken.’ They said to her: ‘This woman will bury her husband.’ When she went out from before them, she began wailing. Rabbi Elazar heard her voice. He said to them: ‘What did you say to that woman?’ They said: ‘It is that woman who came to ask you.’ He said to them: ‘What did you say to her?’ They said to him: ‘Such and such.’ He said to them: ‘You have eliminated a man. Is it not written: “It was, as he interpreted to us, so it was”? (Genesis 41:13). (The implication is that what occurred came about because of the Joseph’s interpretation (Matnot Kehuna). ) And did Rabbi Yoḥanan not say: Everything follows the interpretation except for wine – there are those who drink it and it is good for them, and there are those who drink it and it is bad for them: If a Torah scholar drinks it is good for him, and if an ignoramus drinks it is bad for him?’ (If a Torah scholar dreams that he is drinking wine it is a good sign; if an ignoramus dreams that he is drinking wine it is a bad sign. ) Rabbi Abahu said: The content of dreams makes no difference.

However, Toldot Yizhak writes. The thought of the chief cupbearer was to praise Joseph greatly, to bring him so that he should become king. Therefore, the chief cupbearer said to Pharaoh that Joseph is very wise and in addition, is a prophet. Therefore he said to Pharaoh, you want to remember the one who interpreted our dream. He is no elder; he is a young man who could have learned little wisdom. Thus, there is prophecy within him. He knows how to interpret dreams. If you want to think that he is a sorcerer and does sorcery and thus knows how to interpret dreams, he is a Hebrew, who does not pursue sorcery. If you want to say that he is a nobleman who learns wisdom, he is a servant who has no time to learn wisdom. He works for the chief steward. They did not have time for study, but they were busy with their work. (Toldot Yizhak, Genesis, 41:10 –12.)

“His spirit was agitated” [41:8]. In the morning Pharaoh was very frightened. His soul was very agitated. (Rashi, Genesis, 41:8.) Bahya writes. Why did Pharaoh not forget the dream and Nebuchadnezzar did forget the dream? The explanation is that if Pharaoh had forgotten the dream and had asked the wise men that they should tell him the dream and its meaning, then the chief cupbearer would not have brought Joseph out of the prison. He thought that Joseph would not know to tell someone what they had dreamed, but Joseph knew how to explain a dream that one placed before him. Therefore, the Holy One caused that Pharaoh did not forget the dream. However, Nebuchadnezzar did not tell the dream. He thought to himself. If I were to tell the dream, then many wise men would come and explain what is meant, but I will not know which is telling the truth. Therefore, I will not tell the dream. Whichever wise man will come and tell me what I dreamed, he will also be able to explain the dream. (Bahya, Genesis, 41:8.) So write Hizkuni, Toldot Yizhak, and Imre Noam. (Hizkuni, Genesis, 41:8; Toldot Yizhak, Genesis, 41:10–12; Imre Noam, Genesis, 41: 8.)

Rashi writes here. The favor of an evildoer is not whole. That is to say, when an evildoer does a favor for a righteous person, he does not do it wholeheartedly. When the chief cupbearer wanted to do Joseph a favor to get him out of the prison, he said that Joseph was a youth, a fool. He is not suitable as a leader, a Hebrew who cannot speak our language. He is a servant. It was written in the protocols that no servant could be a king in Egypt. (Rashi, Genesis, 41:12.)

The Gemara asks: Is that to say that all dreams follow the mouth is a verse cited as corroboration? The Gemara responds: Yes, and in accordance with the opinion of Rabbi Elazar, as Rabbi Elazar said: From where is it derived that all dreams follow the mouth of the interpreter? As it is stated in the story of the dreams of Pharaoh’s two ministers. The butler said to Pharaoh: “And it came to pass, as he interpreted to us, so it was” (Genesis 41:13). Rava said, one must attach a caveat to this: This is only in a case where it is interpreted for him in a manner akin to the dream, where the interpretation is relevant to the dream, as it is stated in the story of Joseph’s interpretation of the dreams of Pharaoh’s two ministers: “Each man according to his dream he did interpret” (Genesis 41:12).

The Megilla continues: “In those days, while Mordecai sat in the king’s gate, two of the king’s chamberlains, Bigthan and Teresh, of those that guarded the doors, became angry, and sought to lay hands on the king Ahasuerus” (Esther 2:21). Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: The Holy One, Blessed be He, caused a master to become angry with his servants in order to fulfill the will of a righteous man. And who is this? It is Joseph, as it is stated in the chief butler’s account of how Pharaoh had become angry with him and with the chief baker and sent them to jail: “And there was with us there a young man, a Hebrew” (Genesis 41:12).

With us there was a lad, a Hebrew, a slave of the chief of the slaughterers. We told him [about our dreams], and he interpreted our dreams, he interpreted each man’s dream accordingly.

And there was with us a Hebrew youth, a servant of the chief executioner; and we recounted to him, and he explained the dream to us, to each man be explained the interpretation of his dream.

I WAS RESTORED. By Pharaoh. (The verse literally reads: me he restored (oti heshiv), him he hanged (oto talah). The question is, to whom does “he” refer. According to the first interpretation it refers to Pharaoh, according to the second, to Joseph.) Or its meaning is, Joseph’s word (Since Joseph said it, it was as if he had done it (Filwarg). Or Joseph’s saying it was the cause of it (Krinsky).) or Joseph’s interpretation restored me and hanged him. (Joseph, by so interpreting, caused it to happen (Krinsky).)

AND IT WAS AS HE INTERPRETED ETC. Me he restored to my post.

השיב על כני HE RESTORED UNTO MY OFFICE — he means Pharaoh who was mentioned before, where it is said (v. 10) “Pharaoh was wroth with his servants”. The phrase is elliptical not stating explicitly who restored, for it is not necessary to state explicitly who restored: obviously he who has the power to restore viz, Pharaoh. This is the ease with all elliptical sentences — they leave the matter indefinite as to who has to do the action (i.e. they omit the subject of the verb).

Furthermore, it was that as he interpreted to us, so it was. Not only did the interpretation sound convincing, it came true as well: Me, he, Pharaoh, restored to my position, and him, the chief baker, he hanged.

אותי השיב על כני, “me he restored to my position,” according to the plain meaning the word השיב refers to Pharaoh as being the one who restored the cupbearer to his former position. Other commentators consider Joseph as the subject of the word השיב, seeing that we have a tradition that the words of the interpreter determine the meaning of the dream, (Berachot 55) i.e. that Joseph’s interpretation set in motion the release of the cupbearer. Accordingly, Joseph had held the fate of both the chief of the bakers and the cupbearer in his hands when he offered his interpretation.

“As he interpreted for us, so it came to pass” [41:13]. [Midrash] Rabbati writes. A woman comes before Rabbi Eliezer and said. I saw in a dream that the beam of my house broke. He said: you will have a son who will live, and she had a son. Another time, the woman came to the house of study of Rabbi Eliezer to again ask about a dream. Rabbi Eliezer was not at home. The students said: tell us. She told them her dream; a beam in my house broke. The students answered, your husband will die. The woman shouted and cried. Rabbi Eliezer came over immediately and asked why the woman was crying. The students said that they had interpreted her dream that her husband would die. Rabbi Eliezer said; you have killed her husband with your words, since all the dreams follow the words of how one interprets it, as the verse says, “As he interpreted for us, so it came to pass” [41:13]. (Lamentations Rabbah, 1.18.)

“The chief butler spoke to Pharaoh, saying: I mention my sins today” (Genesis 41:9). When the chief butler saw that Pharaoh’s soul was on the verge of departing, he began calculating and saying: If Pharaoh dies and another king assumes the throne, I do not know whether or not he will keep me in my position of trust. “The chief butler spoke” – he said: ‘I have committed two sins. First, I did not perform a favor for Joseph and mention him before you. And, after I saw that you were tormented over the interpretation of a dream, I did not reveal to you that he knows its interpretation.’ “There with us was a Hebrew lad, a slave of the chief executioner; we told him, and he interpreted our dreams for us; each of us in accordance with his own dream, he interpreted” (Genesis 41:12). “It was, as he interpreted to us, so it was: Me, he restored to my position, and him, he hanged” (Genesis 41:13). “Pharaoh sent and summoned Joseph, and they rushed him from the dungeon. He shaved, changed his garments, and came to Pharaoh” (Genesis 41:14). “There with us was a Hebrew lad…” – although he mentioned him, he demeaned him, because he knew the prominence into which [Joseph] would enter. Immediately, “Pharaoh sent and summoned.” “There with us…” – Rabbi Shmuel bar Naḥman said: Cursed are the wicked, who do not perform complete goodness: “Lad” – a fool; “Hebrew” – an enemy; “slave” – as so it was written in Pharaoh’s books, that a slave cannot reign and does not wear kelidim keli yadayim]>. (Bracelets worn by royals.)

“We told him, and he interpreted [our dreams] for us.” There was an incident involving a certain woman who came before Rabbi Elazar. She said to him: ‘In my dream, I saw the ceiling beam of my house broken.’ He said to her: ‘You will bear a male child and he will live.’ She went, and so it was for her. She came another time to ask him. She found his students sitting there, but their rabbi was not with them. She said to them: ‘Where is your rabbi?’ They said to her: ‘Tell us your inquiry and we will tell you [the answer].’ She said to them: ‘In my dream, I saw the ceiling beam of my house broken.’ They said to her: ‘This woman will bury her husband.’ When she went out from before them, she began wailing. Rabbi Elazar heard her voice. He said to them: ‘What did you say to that woman?’ They said: ‘It is that woman who came to ask you.’ He said to them: ‘What did you say to her?’ They said to him: ‘Such and such.’ He said to them: ‘You have eliminated a man. Is it not written: “It was, as he interpreted to us, so it was”? (Genesis 41:13). (The implication is that what occurred came about because of the Joseph’s interpretation (Matnot Kehuna). ) And did Rabbi Yoḥanan not say: Everything follows the interpretation except for wine – there are those who drink it and it is good for them, and there are those who drink it and it is bad for them: If a Torah scholar drinks it is good for him, and if an ignoramus drinks it is bad for him?’ (If a Torah scholar dreams that he is drinking wine it is a good sign; if an ignoramus dreams that he is drinking wine it is a bad sign. ) Rabbi Abahu said: The content of dreams makes no difference.

A certain woman came to Rabbi Elazar. She said to him: ‘I saw that the rafter in the house snapped.’ He said to her: ‘This woman will bear a male child.’ She went, and so it was for her. She came to ask him on another occasion and said to him: ‘The rafter in the house snapped.’ He said to her: ‘You will bear a male child.’ She went, and so it was for her. She came on another occasion for a third time. She found his students sitting in the school but their teacher was not there. She said to them: ‘Where is your teacher?’ They said to her: ‘What do you want from him?’ She said to them: ‘Perhaps you are wise enough to interpret a dream like your teacher?’ They said to her: ‘Tell it to us, what you want, and we will interpret it for you.’ She said to them: ‘I saw in my dream that the rafter of this woman’s (Referring to herself.) house snapped.’ They said to her: ‘That woman will bury her husband.’ When she went out from before them, she began wailing. Rabbi Elazar heard and said to them: ‘Why is that woman wailing?’ They said to him: ‘That woman came to ask you but she did not find you.’ He said to his students: ‘What did that woman come to ask?’ They said to him: ‘The interpretation of a dream.’ He said to them: ‘What did you say to her?’ They said to him: ‘Such and such.’ He said to them: ‘You eliminated a man. Is it not written: “It was as he interpreted to us, so it was” (Genesis 41:13)? Did Rabbi Yoḥanan not say as follows: The dream follows its interpretation, except for wine, some drink it and it is good for him and some drink it and it is bad for him?’ (If a Torah scholar dreams that he is drinking wine it is a good sign; if an ignoramus dreams that he is drinking wine it is a bad sign (Matnot Kehuna; see Berakhot 57a).) Rabbi Abahu said: The content of dreams makes no difference.

R. Berachia said: "There may be a dream which thought in part fulfilled, yet is impossible of being entirely fulfilled. We can derive it from Joseph, for it is written (Gen. 37, 9.) The sun and the moon and the eleven start. — Shall we indeed come, I and thy mother, and thy brothers (Ib. b). And at that time his mother was dead." R. Levi said: "A man should look forward to the realization of a good dream even for as long as twenty-two years; as it is written (Gen. 37, 2.) These are the generations of Jacob, Joseph was seventeen years old [when he had the dreams], and it is written also (Ib. 41, 46.) And Joseph was thirty years old when he stood before Pharaoh. From seventeen to thirty are thirteen years, to which add the seven years of plenty and the two years of famine, will make the total of twenty-two years." R. Huna said: "To a good man bad dreams are shown, and to a bad man good dreams." We have also a Baraitha to the same effect: "During all the years of David he never dreamed a good dream, and during all the years of Achitophel he never dreamed a bad dream." R. Bizna b. Zabda, in the name of R. Akiba, who spoke in the name of R. Panda, who, in turn, spoke in the name of R. Nachum, who quoted R. Birim, said: "A venerable man by the name of R. Bana'ah had told him there were twenty-four places in Jerusalem for the interpretation of dreams; that once he had a dream and went to each one of these places; each one gave a different interpretation and each was fulfilled." This establishes what is written: "Every dream is in accord with its interpretation." Is this a passage? Yes, as R. Elazar said, for R. Elazar said: "Whence do we learn that every dream is realized according to its interpretation? It is written (Gen. 41, 13.) And just as he interpreted it, so it was."

Three people conquered their passion before their Creator, and they were Joseph, Boaz, and Paltê, son of Laish. It was fit that twelve tribes should have arisen from Joseph, as it is said, "And the seed of his hands was active" (Gen. 49:24), but there remained two (tribes), Manasseh and Ephraim. The woman brought grave charges against him to vex him, and he was confined in prison for ten years. There he interpreted the dreams of the servants of Pharaoh, (he interpreted for) each one according to his dream just as though the events were taking place before him, as it is said, "And it came to pass, as he interpreted to us, so it was" (Gen. 41:13).

And still others among them said unto the king according to these words: The seven fat cows ‎are seven sons, who shall be slain in the latter days by seven sons of thy princes; and the ‎seven rank ears which thou hast seen in thy second dream are the same seven princes who ‎will be smitten by seven less powerful princes in the latter days, who will avenge on them the ‎cause of thy sons, and thus the government will once more be turned over to thy seed. And ‎the king heard all the words of these wise men, and the various interpretations of his dreams ‎none of them found favor in the eyes of the king, for the king knew in his wisdom that neither ‎of them hath spoken correctly. And this came from the Lord to pervert the words of these ‎wise men in order that Joseph be brought from the prison house to attain greatness in Egypt. ‎And when the king saw that not one among the wise men and the magicians had spoken the ‎correct words the anger of the king was exceedingly aroused and his wrath burned within him. ‎And the king commanded that all the wise men and the magicians be led away from him, and ‎all of them went away from the presence of the king in shame and contempt, and the king ‎commanded further that it be proclaimed throughout the land of Egypt that all the magicians in ‎Egypt should be slain so not one of them be left alive. And the officers of the king's guard rose ‎up and all of them drew their swords and they began smiting the magicians of Egypt and her ‎wise men. And after this Marod, the chief butler of the king, appeared and bowed down ‎before the king, and seated himself before him. And the chief butler said unto the king: May ‎the king live forever, and may his kingdom beenlarged in the land. Thou hast been angry at thy ‎servant, now two years since, and thou hast placed me into confinement, and I was ‎imprisoned for some time together with the chief baker. And there was with us in the ‎dungeon a Hebrew slave, belonging to the prince of the guards, and his name is Joseph; for his ‎master became angry with him and he placed him into the prison house, where he attended ‎upon us. And after we had been in prison for some days we dreamed dreams in the same ‎night, I and the chief baker. We dreamed each man according to the interpretation of his ‎dream. And in the morning we came to that slave and we told unto him our dreams, and he ‎interpreted them correctly, to each man according to his dream. And his interpretation was ‎fulfilled, not the least of all his words fell to the ground. And now, oh my lord and king, do not ‎slay the men of Egypt without cause! Behold the same slave is still confined in the prison ‎house of the prince of the guards, and if it please the king send for him, and let him appear ‎before thee and he will make known unto thee the correct interpretation of the dream thou ‎hast dreamed.‎

As for the phrase “offer him there for a burnt-offering,” there can be no doubt, (14. The doubt that is contemplated is that this command of God would appear to be contradicted by the later command to desist, in v. 12, and that if so, there would appear to be a change in God’s words and decree. This would countervene Kaspi’s contention that God’s word is never changed.) for in the Hebrew language as well as in logic, every expression of movement does not necessarily refer to the consummation of the act. Sometimes the reference will be to a middle, beginning, or even prior to the beginning, on account of its being a proximate or distant potential. (15. Accordingly, the original command was the equivalent of saying, “begin to offer him there for a burnt-offering …” which was indeed fulfilled by Abraham and not countervened by the angel of the Lord.) Thus, for example, we can say of “the child that will be born” (16. Judg. 13:8.) that it writes, eats, is a prophet, or is wise—by virtue of it’s being in potential. As a rule, every adjective and verb will occasionally modify what exists in potential, as they do what is actual, for the term nimṣa’ (“exist”) and hayah (“be”) are ascribed to everything, whether actual or potential. (17. A similar point was made by Kaspi earlier in the work (chap. X, p. 200), in reference to the use of future and past tenses in Hebrew, which Kaspi believes reflects the Aristotelian doctrine of actuality and potentiality. Here Kaspi extends his observations to include the injunctive form; i.e., a command to act may only be a command to create the potential for that act. See also above pp. 49 ff.) Furthermore, what exists (in actuality) only in the soul (is to be considered) as if existing outside of it as well. So, too, what exists only as the spoken word, (is to be considered) as if existing outside the soul. Proof are the words of the writer of the Torah, who, when he wrote, “I was restored unto mine office and he was hanged,” (18. Gen. 41:13.) revealed (this truth), for that had only existed as the spoken word. (19. What Kaspi means is that the verse implies that the chief butler considered Joseph to have caused the baker to be hung and the butler to be reinstated. Such an opinion is referred to by Ibn Ezra in his comments on this verse. According to such an approach, what existed only in potential was already actualized in Joseph’s mind. This accords with Kaspi’s statement (Maṣref La-Kesef, MK II 90) that what exists in the mind is no less than what exists outside of it, while speech, too, confers existence upon that of which it speaks.) He also wrote that Jacob said, “which I took out of the hand of the Amorite with my sword and with my bow,” (20. Gen. 48:22. In the Maṣref La-Kesef (MK II 104) Kaspi says that this verse will be explained in the Gevia‘ Kesef.) which was (only) potential. (21. He means that even though this was only to be realized at some future time, in Jacob’s mind it was realized and actualized already, and for this reason Jacob spoke of it in the past tense. Ibn Ezra’s commentary to that verse records a similar interpretation.) He further wrote, regarding Jeremiah, “and you gave them wine to drink,” (22. Jer. 35:2, which the JPS translation has, “and give them wine to drink,” but in Heb. ve-hishḳita.) (even though) it was still in potential and close to realization. In the context of Jeremiah it is written, regarding the unspoken and spoken word, “See, I have set thee this day over the nations and over the kingdoms, to root and to pull down, and to destroy and to overthrow; to build and to plant,” (23. Jer. 1:10.) i.e., that the villages and the houses (would be destroyed by Jeremiah) by hand, but not rebuilt by (Jeremiah’s) hand. (24. He means here too that Jeremiah considered those potential events to be already actualized, even though he would do no more than speak to attain those goals.) There are several such metaphors in Scripture. All this is true in accordance with true logic. These are logical principles upon which the entire Torah and Prophets depend. As for the rest of this vision, I already dealt with those matters at length.

אלה תולדות יעקב יוסף, “These are the descendants of Yaakov, Joseph.” It would have seemed appropriate to list all of Yaakov’s sons. and daughters. According to the plain meaning of the text they are all subsumed under the name of Joseph seeing he combined all the good characteristics possessed by his brothers in his own person. He possessed the birthright which normally should have been Reuven’s as we know from Chronicles I 5,1 “when he desecrated the couch of his father, his birthright was given to (the tribe of) Joseph.” He possessed the prophetic qualities of Levi as mentioned by the Torah when he interpreted the dreams of the butler and the baker (Genesis 41,13). He also combined within himself the Royal Powers of Yehudah as the Torah testifies in Genesis 42,6 “Joseph was the one who ruled the land (earth?).” He possessed the intelligence for which Issachar is famed, as we know from Genesis 41,40 “there is none as wise and full of insight such as you.”

The Gemara asks: Is that to say that all dreams follow the mouth is a verse cited as corroboration? The Gemara responds: Yes, and in accordance with the opinion of Rabbi Elazar, as Rabbi Elazar said: From where is it derived that all dreams follow the mouth of the interpreter? As it is stated in the story of the dreams of Pharaoh’s two ministers. The butler said to Pharaoh: “And it came to pass, as he interpreted to us, so it was” (Genesis 41:13). Rava said, one must attach a caveat to this: This is only in a case where it is interpreted for him in a manner akin to the dream, where the interpretation is relevant to the dream, as it is stated in the story of Joseph’s interpretation of the dreams of Pharaoh’s two ministers: “Each man according to his dream he did interpret” (Genesis 41:12).

(The original story is in Qohelet Rabbati 1(19); a text parallel to the Yerushalmi in Gen. rabba 89(10).) A woman came before Rebbi Eliezer. She said to him, I saw in my dream the pillar (The unexplained word תיניתא is translated following the text in Gen. rabba which has שוריתא.) of the house breaking. He said, you will give birth to a male child. She went and gave birth to a male. After some time she came and asked for him. His students said, he is not here. They asked her, what do you want from him? She said to them, this woman (I. e., I.) saw in my dream that the pillar of the house was breaking. They said to her, you will give birth to a male child (The version here is telescoped from the text in Qohelet Rabbati. There, R. Eliezer himself told her twice that she would have a son; the students made the bad interpretation only the third time.) and the husband of that woman (I. e., you.) dies. When Rebbi Eliezer came, they told him what happened. He said to them, you killed a person for the dream goes only after its interpretation as it is said (Gen. 41:13): “It was just as he had interpreted it for us, so it happened.”

It came to pass, that as he interpreted for us, so did it occur; he restored me to my position, and him he hanged.

And even as he interpreted to us so it was; me he restored in his sentence to the order of my service, and him he hanged.

“Then Pharoah sent and called for Yosef … and brought him quickly out of the dungeon.” (Bereshit, 41:14) “Brought him quickly out” is unusually expressed with the word Reetsuhu, meaning that he was pleased (nitratza) with everything he had gone through, because God sent joy to his heart so he would not bear any anger against Him.

ויחלף שמלותיו, “he changed his clothing.” Our sages saw a hint in these two words that Joseph was brought before Pharaoh on Rosh Hashanah, as stated by the Talmud, tractate Rosh Hashanah folio 11. The numerical value of the letters in these two words is the same as in the words: בחד בתשרי on the first day of the month of Tishrey (Rosh Hashanah) Our author questions this as the word שמלותיו has the letter ו missing in the middle of the word.

AND THEY BROUGHT HIM HASTILY. Pharaoh’s messengers.

AND HE SHAVED HIMSELF. Someone shaved him. (Our verse reads, va-yegakkach. If Joseph shaved himself Scripture would have used the hitpa’el va-yitgallach rather than the pi’el va-yegallach (Cherez), the meaning of which is, and he shaved. However, va-yegallach presents a problem. The subject is missing. Hence I.E. notes that it should be rendered: and someone shaved him. According to Krinsky, I.E. is of the opinion (for the aforementioned reasons) that our verse is abridged and the reader has to supply the subject. Our verse should thus be rendered: and the shaver shaved him. I.E.’s note consists of one word, ha-megalle’ach (the shaver).)

וירצהו מן הבור, “and they rushed him from the dungeon.” Tanchuma Miketz 3 applies to this the words of Rabbi Joshua ben Levi “out of a narrowly confined space into a spacious area; from darkness into bright light; from the disgrace suffered by the righteous to princedom.” All of this has been described by Solomon in Proverbs 30,32: with the words “if you have suffered disgrace you will be elevated.” We find that Chananyah, Mishael and Azaryah were similarly elevated after first having suffered disgrace (compare Daniel 3,21-30 where these men are described as being thrown into a fiery furnace only to be saved from the fire miraculously. Subsequently they were elevated to high office). We find that Mordechai, after he had worn sackcloth and ashes to get the Jewish people to become penitents and to head off the evil decree of Haman (Esther 4,1 and 8,15), was subsequently elevated to be the Persian king’s first minister. Even Daniel, who was out of favour with King Darius, was thrown into a den of lions (Daniel 6,18) before being saved and subsequently raised to great influence at the court of said King. He had revealed the impending downfall of the Babylonian Empire to the Persians when he was able to decipher the meaning of the famous “writing on the wall” to King Belshazzar (Daniel 5,16). Joseph’s sudden elevation was similar and is described in Kohelet 4,14 as “from the prison house he emerged to reign,” and in the words of our sages in Shemot Rabbah 1,9, the words ועלה מן הארץ, which Pharaoh said worrying about a sudden rise to power by the Israelites (Exodus 1,10) were also inspired by the recollection of how a Jewish slave had suddenly risen to power in Egypt.”

ויריצוהו מן הבור, they removed him from jail in haste seeing that Royal commands are always carried out promptly and as a matter of priority.

ויגלח ויחלף שמלותיו, admission to the presence of the king is conditional on both body and attire being in first class condition.

מן הבור OUT OF THE DUNGEON — from the place of imprisonment which was made as a kind of pit Similarly, wherever בור occurs in Scripture it signifies a pit — even though it does not contain water (for בור is used of a cistern, excavated as a pit out of rocks) it is still called a בור; old French fosse.

ויגלח AND HE CLIPPED HIS HAIR, out of respect for the king (Genesis Rabbah 89:9).

Wir dürfen auf alle Züge aufmerksam sein, die uns Josef charakterisieren. Die Hofbedienten wollen ihn rasch herausholen zum Könige. Es gilt ja den König zu beruhigen, und war er doch nur ein verachteter gefangener Sklave. Er aber lässt sich Zeit, schert sich, wechselt erst seine Kleider — (es kommt nur noch einmal הַלֵף שמלתיו im Piel vor: Sam. II. 12, 20 und auch dort geschah es unter Widerspruch oder doch Missbilligung der Umgebung). — Er eilt auch nicht, er "kommt" zum Pharao. Er hat volles Bewusstsein seiner Persönlichkeit und seiner Sendung. Das machte ihn eben, wie wir gesehen, zum חכם, daß er jede Persönlichkeit, jedes Verhältnis, und so auch jede Lage in der ganzen Schärfe ihrer Besonderheit erfasste.

They hurried him. A miraculous deliverance always transpires with haste. So it was when the Israelites left Egypt (see Shemos 12:39), and so will it be when Yisrael is redeemed from the current exile.

ויחלף שמלותיו. It is forbidden to appear in the Royal palace clad in sackcloth, prisoner’s garb. [we know this already from Esther chapter 4 when Mordechai, to the consternation of Esther, approached the palace dressed in sackcloth.

From the prison... Rashi explained this so we will not think that after the butler got out of prison, Yoseif was put into a בור (i.e., an actual pit). Thus Rashi explains that בור and prison mean the same. And we need not ask: How does Rashi know this? Perhaps it was an actual pit? For [the answer is:] It is writtenוירצוה מן הבור . And ריצה (literally: “running”) is not the right term for [exiting] a pit. Rather the proper term is משיכה (pulling out), as it is written (37:28): וימשכו את יוסף מן הבור.

It was made as a sort of pit... Before it is written (39:20) that they put Yoseif in prison, whereas here it is written, “They hurried him out of the בור (literally: ‘pit’).” Therefore Rashi explains that the prison “was made as a sort of pit.” (Maharshal)

Even if it does not contain water it is called בור... [Rashi knows this] because otherwise his clothes would be wet. He obviously would have to change them regardless of respect to royalty. In which case, why does it need to say, “He changed his clothes”? Thus Rashi explains that בור means prison, so it did not contain water. And why did Yoseif change his clothes? Perforce, out of respect to royalty. (Nachalas Yaakov)

Out of respect to royalty. [Rashi knows this] because Yoseif would not have shaved out of celebration, for he did not yet know how he would be judged, as he had not yet come before Pharaoh. And who knows if he would be able to interpret [the dream]?

Since he was anxious to find the correct interpretation of his dream, Pharaoh sent and summoned Joseph, and they rushed him from the dungeon. He shaved, so that he would not appear unkempt when he appeared before the king after his lengthy period of imprisonment, he changed his garments to decent clothing, and came to Pharaoh.

ויריצוהו מן הבור, “they rushed him from the pit.” In view of the earlier statement that Joseph had the run of the whole jail, and that the warden did not interfere with anything he did, (39,21-23) it sounds strange that Joseph had to be rushed from “the pit.” We may assume that when the warden heard that Pharaoh had sent for Joseph, he did not know if this portended something positive or negative. In the event that it spelled doom for Joseph, the warden did not want to appear as if he had favoured a prisoner slated for execution. Therefore, upon receiving the king’s summons, the warden first placed Joseph into the pit appropriate for all the other prisoners. In retrospect this was most appropriate, as it means that Joseph who had been incarcerated in a pit before the warden decided to make use of his intelligence, would now rise overnight from the lowest of the low to the second highest office in the world, i.e. viceroy to Pharaoh the world’s most powerful ruler. The fact that Pharaoh had exhausted all other means of having his dream interpreted satisfactorily, also contributed to the almost unbelievable reversal of his fortune.

“He was rushed from the dungeon” [41:14]. Our sages learn from here that the redemption comes from troubles; out of the pit, Joseph soon became a king. (Bahya, Genesis, 41:14.)

“He had his hair cut and changed his clothes” [41:14]. He had his hair cut and put on other clothes. Rashi asks a question. How did Joseph know that he would be freed, that he allowed his hair to be cut? The explanation is that Joseph did everything for the sake of Pharaoh’s honor, because he was coming before a king. (Rashi, Genesis, 41:14.)

Furthermore, it is known to us that we adorn ourselves with the best clothing we can when going out to greet our kings, high officials, or great men of our generation because they observe our exterior appearance, as written "for one may not enter the king's gate dressed in sackcloth" (Esther 4:2), and "So Pharaoh sent and called Joseph, and they rushed him from the dungeon, and they shaved and changed his clothes, and he [then] came to Pharaoh" (Bereishis 41:14). According to this, we are obligated to adorn ourselves in the service of G-d in our exterior and in our interior for G-d, because He observes us equally in both respects at all times, since if we believed in our minds that the (human) kings were able to look at our interior just like they can see our physical exterior, we would not delay to adorn our interior in a way that they would wish us to do.

"Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon." Rabbi Abba opened the discussion with the verse, "Hashem takes pleasure in those who fear Him, in those who hope for His mercy" (Tehilim 147:11). How much the Holy One, blessed be He, delights in the righteous, for they make peace above, they make peace below, and they bring the bride to her husband. The Holy One, blessed be He, is therefore pleased with those who fear Him and abide by His wish.

[2] additional interpretation: In the second year of Darius, why did The Holy One, blessed be He, choose to mention Zion? It is because everything that happened to Joseph also happened to Zion, [and why mention] Joseph? "And Israel loved Joseph" (Genesis 37:3), and [Order of lines inverted for clarity.] "The LORD loves the gates of Zion" (Psalms 87:2). "Joseph's brothers hated him" (Genesis 37:5), and "Zion was hated for the voice of her groaning" (Jeremiah 12:8). Joseph, "Behold, we are binding sheaves" (Genesis 37:7), and Zion, "Let Zion come, let her rejoice in her king" (Isaiah 62:1). Joseph's brothers said to him, "Do you indeed reign over us?" (Genesis 37:8), and Zion says, "Your God reigns over you" (Isaiah 52:7). Joseph dreamed a dream (Genesis 37:5), and Zion says, "When the Lord restored the fortunes of Zion, we were like those who dream" (Psalm 126:1). Joseph said, "Here comes that dreamer" (Genesis 37:19), and Zion says, "For Zion's sake I will not keep silent, and for Jerusalem's sake I will not be quiet" (Isaiah 62:1). Joseph said, "Come now, let me show you the kindness of my brothers" (Genesis 37:14), and Zion says, "Seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf" (Jeremiah 29:7). Joseph's brothers saw him from afar (Genesis 37:18), and Zion says, "The Lord appeared to me from far away" (Jeremiah 31:3). Joseph and before they approached him to kill him (Genesis 37:18). "They conspire against your people; they plot against those you cherish." (Psalm 83:3). "And they stripped Joseph of his coat" (Genesis 37:23), "And they will strip off your clothes and take your fine jewelry" (Ezekiel 23:26). "And they threw him into the pit" (Genesis 37:24), "He has walled me in so I cannot escape; he has weighed me down with chains" (Lamentations 3:7). "The pit where there is no water" (Genesis 37:24), "They threw Jeremiah into a cistern, where he sank into the mud" (Jeremiah 38:6). "They sat down to eat bread" (Genesis 37:25), "Those who once ate delicacies are destitute in the streets" (Lamentations 4:5). "And they drew Joseph up and lifted him out of the pit" (Genesis 37:28), "And they pulled Jeremiah up with ropes and lifted him out of the cistern" (Jeremiah 38:13). "And Jacob tore his clothes" (Genesis 37:34), "The Lord did what he had planned; he carried out his word" (Lamentations 2:17). Joseph put a sackcloth on his waist (Genesis 37:34), and Zion put on sackcloth, lamented, and girded herself with mourning (Isaiah 22:12). Joseph refused to be comforted (Genesis 37:35), and Zion said, "Do not comfort me" (Isaiah 22:4). Joseph was sold by his brothers to the Ishmaelites (Genesis 37:28), and Zion and the sons of Judah and the sons of Jerusalem were sold to the Greeks (Joel 4:6). Behold, what happened to Joseph happened to Zion. The good things are also mentioned; "Now Joseph was handsome in form and appearance" (Genesis 39:6), and Zion, "This beautiful city, admired by all" (Lamentations 2:15). "Joseph is not greater in this house than I" (Genesis 39:9), but "The Lord is great in Zion" (Psalm 99:2). "The Lord was with Joseph" (Genesis 39:21), and "My eyes and my heart will be there always" (1 Kings 9:3). "And Joseph found grace in his sight" (Genesis 39:21), and "Therefore, Zion, you are redeemed by mercy". Joseph was taken out of the pit, his clothes were changed (Genesis 41:14), and Zion, "Though your sins are like scarlet, they shall be as white as snow" (Isaiah 1:18). Joseph was clothed in fine linen* [*שש means = something "bleached white", byssus (Latin = cotton), linen, fine linen, also: alabaster, similar stone, marble. Also means number 6] (Genesis 41:42), and Zion, "Awake, awake, put on your strength, O Zion!" (Isaiah 52:1). Joseph was redeemed after two years, from the day he interpreted the dreams of the butler and the baker (Genesis 41:1), and it came to pass after two full years that Zion was redeemed in the second year of Darius (Haggai 1:1). Therefore, David said, "You have redeemed your people with your arm, the sons of Jacob and Joseph" (Psalm 77:16).

“All the days of the vow of his naziriteship, a razor shall not pass on his head; until completion of the days that he will abstain for the Lord, he shall be holy; the hair of his head shall grow long” (Numbers 6:5). “All the days of the vow of his naziriteship, a razor…” – why did the Holy One blessed be He command the nazirite that he shall not shave the hair of his head? It is because shaving accentuates his features and beautifies him, just as they said regarding Joseph: “He shaved and changed his garments” (Genesis 41:14). Growing hair is for the purpose of suffering and mourning. That is why the Holy One blessed be He said: ‘Since this nazirite prohibited wine for himself in order to distance himself from lewdness, let him grow his hair so he will be repulsive and suffer, so that the evil inclination will not accost him.’ “Until completion of the days that he will abstain for the Lord, he (This interpretation understands קדוש יהיה as “it (his hair) shall be holy.”) shall be holy” – it shall be prohibited for him like consecrated items, that he may not touch it, because he consecrated it for the sake of Heaven. “All the days of the vow of his naziriteship” – his vow is contingent upon his naziriteship, but his naziriteship is not contingent upon his vow. (As stated above, regardless of the formulation of his vow, e.g., if he vowed to observe naziriteship for fewer than thirty days or for only some of the prohibitions, he is a full-fledged nazirite.) “A razor shall not pass” – I have only a razor; from where is it derived regarding one who severs near the root, plucks, or trims, regardless of the amount? The verse states: “Shall not pass [yaavor] on his head,” to include all removers [hamaavirim]. Considering that ultimately we will include everything, why does the verse state: “Razor”? It is because we did not learn that the final shave is with a razor. To derive it from the leper is impossible, as one does not derive a lenient case from a stringent case, (A leper has to shave all of his hair when he becomes pure, a nazirite only shaves the hair on his head when he has completed his naziriteship.) to be stringent in its regard. (If “razor” does not apply to the matter of the prohibition where it is written, apply it to the final shave.) Rabbi Yosei says: It is not necessary, as it says: “A razor shall not pass on his head; until completion” – but after completion, the shave shall be with nothing other than a razor. Alternatively, if so, why is "razor" stated? It is to teach you that neither scissors nor shears voids his naziriteship; only a razor alone. (See Nazir 40a.) “Until completion of the days that he will abstain for the Lord,” from where is it derived that if one said: ‘I am a nazirite,’ without specifying, he shaves on day thirty-one, but if he shaved on day thirty he did not fulfill his obligation? The verse states: “Until completion of the days that he will abstain for the Lord,” and the days of his naziriteship have not yet been completed. “He shall be holy,” this is the sanctity of the hair. “He shall be holy” – I can only conclude that if someone shaves in accordance with his mitzva, that his hair is prohibited. (It is forbidden to derive any benefit from the hair of a nazirite, see Mishna Kiddushin 2:9.) If others shaved him, if he shaved before his time, or not in accordance with his mitzva, from where is it derived [that the hair is prohibited]? “It shall be holy,” in any case. Bar Pada said: Unspecified naziriteship is for thirty days, as it is stated: “He shall be holy [kadosh yihye].” The numerical value of yihye is thirty. (Yod – 10, heh – 5, yod – 10, heh – 5 = 30.) Rabbi Shmuel bar Naḥman in the name of Rabbi Yonatan: Corresponding to the twenty-nine times that “vow [neder],” “nazirite [nazir],” “his naziriteship [nizro],” “he shall abstain [yazir],” and “to abstain [lehazir]” are written in the portion. But are they not thirty? Rabbi Yosei bar Bon said: One is for its novelty, (It is needed to teach the basic halakha.) and is not included in the tally. According to the opinion of bar Pada, if he shaved on day thirty, he did not fulfill his obligation. According to the opinion of Rabbi Shmuel, if he shaved on day thirty, he fulfilled his obligation. Some seek to have us derive it from this: “The hair of his head shall grow long.” How much is considered hair growth? It is thirty days. And some seek to have us derive it from this: “Until completion [melot] of the days [hayamim].” How many are full [mele’im] days? (These are the number of days in a full month.) Thirty days. Consequently, if he shaved on day thirty, he did not fulfill his obligation. Rabbi Yitzḥak bar Elazar said: Hayamim is written without a yod. (This indicates that it is the number of days in a month that is not full, i.e. twenty-nine.) “Shall grow long,” to tell you that he is capable of growing hair long. (In thirty days.) I have only one who has long hair; one who does not have long hair, from where do I derive it? “The hair of his head” – any amount. I can only conclude that he is prohibited from shaving until “completion of the days that he will abstain.” From where is it derived that he is prohibited from shaving until the bringing of the offering? The verse states: “Then the nazirite may drink wine” (Numbers 6:20). Does the nazirite drink wine? Rather, it is here (The word is mentioned in the verse.) in order to derive and learn a verbal analogy from it. Here it is stated nazirite: “All the days of the vow of his naziriteship” (Numbers 6:5), and there (Numbers 6:20.) nazirite is stated. Just as there it is prohibited to drink until the bringing of the offering, here, too, it is prohibited to shave until the bringing of the offering.

“Happy is the man who has made the Lord his trust” (Psalms 40:5) – this is Joseph. “And did not turn to the proud” (Psalms 40:5) – because he said to the chief butler: “Remember me…and mention me,” two years were added for him. “Happy is the man who makes the Lord his trust” – Rabbi Yudan said: Many myriads of myriads tend after falsehood, woe unto anyone who puts his trust in them. “For a dream comes with a multitude of concerns” (Ecclesiastes 5:2) – Pharaoh said: ‘Who stands over whom – I for my god, or my god over me?’ (The Nile was an Egyptian deity. Pharoah said: ‘Does it make sense that I protect my god, or that my god protects me?’ ) [Joseph] said to him: ‘You, over your god.’ That is what is written: “It was at the conclusion [of two years, and Pharaoh was dreaming: and, behold, he stood at the Nile.]” (The phrase “he stood at [al] the Nile” can alternately be translated, “he stood over the Nile,” as though Pharoah was standing guard to protect the Nile. ) “For he emerged from prison to reign” (Ecclesiastes 4:14) – this is Joseph, who emerged from Pharaoh’s prison. “Emerged…to reign” – “Pharaoh sent [and summoned Joseph, and they rushed him from the dungeon]” (Genesis 41:14). “For even in his reign, he is revealed as poor” (Ecclesiastes 4:14) – due to Joseph’s reign, the impoverishment of Potifera was revealed. (As long as Joseph was in his home, Potifar thrived. After Joseph left, his fortunes changed.) Another matter, “it was at the conclusion.” “I saw all the living, who walk under the sun” (Ecclesiastes 4:15) – this is Joseph. “With the second child” (Ecclesiastes 4:15) – these are the two years that were added for him. Why were two years added for him? So that Pharaoh would dream and [Joseph] would be elevated by means of the dream, as it is stated: “It was at the conclusion of two years.”

“The chief butler spoke to Pharaoh, saying: I mention my sins today” (Genesis 41:9). When the chief butler saw that Pharaoh’s soul was on the verge of departing, he began calculating and saying: If Pharaoh dies and another king assumes the throne, I do not know whether or not he will keep me in my position of trust. “The chief butler spoke” – he said: ‘I have committed two sins. First, I did not perform a favor for Joseph and mention him before you. And, after I saw that you were tormented over the interpretation of a dream, I did not reveal to you that he knows its interpretation.’ “There with us was a Hebrew lad, a slave of the chief executioner; we told him, and he interpreted our dreams for us; each of us in accordance with his own dream, he interpreted” (Genesis 41:12). “It was, as he interpreted to us, so it was: Me, he restored to my position, and him, he hanged” (Genesis 41:13). “Pharaoh sent and summoned Joseph, and they rushed him from the dungeon. He shaved, changed his garments, and came to Pharaoh” (Genesis 41:14). “There with us was a Hebrew lad…” – although he mentioned him, he demeaned him, because he knew the prominence into which [Joseph] would enter. Immediately, “Pharaoh sent and summoned.” “There with us…” – Rabbi Shmuel bar Naḥman said: Cursed are the wicked, who do not perform complete goodness: “Lad” – a fool; “Hebrew” – an enemy; “slave” – as so it was written in Pharaoh’s books, that a slave cannot reign and does not wear kelidim keli yadayim]>. (Bracelets worn by royals.)

“Pharaoh sent and summoned Joseph, [and they rushed him from the dungeon. He shaved, changed his garments, and came to Pharaoh]” – to accord deference to royalty. (That is why, although others rushed him, he shaved himself.) “Joseph answered Pharaoh, saying: Not by me. God will respond for Pharaoh’s peace” (Genesis 41:16). “Joseph answered Pharaoh, saying: Not by me. God [will respond]” – He attributed the greatness to its initiator. “And, behold, seven cows, fat fleshed and fair of appearance came up from the Nile, and they grazed in the pasture” (Genesis 41:18). “Seven cows” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: It should have been fourteen years, as that is what Pharaoh saw. (The seven lean cows and seven blighted stalks should have indicated fourteen years. ) Rabbi Neḥemya said: They were twenty-eight years, as that is what Pharaoh said to Joseph. (Pharaoh’s very mention of the seven lean cows and blighted stalks to Joseph should have initiated an additional seven years for each. ) The Rabbis say: It should have been forty-two years, for what Pharaoh saw and said to Joseph, and [for what] Joseph repeated and said to Pharaoh. Rabbi Yosei ben Ḥanina said: The famine lasted two years, as once Jacob our patriarch descended there, the famine ceased. When did it return? In the days of Ezekiel. That is what is written: “I will render the land of Egypt desolation among desolate lands, and its cities will be desolation among ruined cities for forty years” (Ezekiel 29:12).

[Gen. 46:28:) NOW HE HAD SENT JUDAH.] The text is related (to Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME…. Come and see. Everything which happened to Joseph happened to Zion. (Tanh., Gen. 11:10.) It is written about Joseph (in Gen. 37:3): NOW ISRAEL LOVED JOSEPH; and it is written about Zion (in Ps. 87:2): THE LORD LOVES ALL THE GATES OF ZION. It is written about Joseph (in Gen. 37:4): THEY (Joseph's brothers) HATED HIM; and it is written about Zion (in Jer. 12:8): < MY HOUSE > HAS SET ITS VOICE AGAINST ME, THEREFORE I HAVE HATED IT. It is written about Joseph (in Gen. 37:7): AND HERE WE WERE BINDING SHEAVES; and it is written about Zion (in Ps. 126:6): HE SHALL SURELY COME BACK BEARING HIS SHEAVES WITH REJOICING. It is written about Joseph (in Gen. 37:8): THEN HIS BROTHERS SAID TO HIM: SHALL YOU INDEED REIGN OVER US? And it is written about Zion (in Is. 14:7): WHO SAYS TO ZION: YOUR GOD REIGNS. It is written about Joseph (in Gen. 37:5): ONCE JOSEPH DREAMED A DREAM; and it is written about Zion (in Ps. 126:1): WHEN THE LORD BROUGHT BACK THE RESTORATION OF ZION, WE WERE LIKE DREAMERS. It is written about Joseph (in Gen. 37:10): ARE WE TO COME, I AND YOUR MOTHER AND YOUR BROTHERS, AND BOW DOWN TO THE GROUND FOR YOU? And it is written about Zion (in Is. 49:23): THEY SHALL BOW DOWN FOR YOU, NOSE TO THE GROUND, AND LICK THE DUST OF YOUR FEET. It is written about Joseph (in Gen. 37:11): SO HIS BROTHERS WERE JEALOUS OF HIM; and it is written about Zion (in Zech. 8:2): I AM JEALOUS FOR JERUSALEM WITH A GREAT JEALOUSY. It is written about Joseph (in Gen. 37:14): PLEASE GO AND SEE HOW YOUR BROTHERS ARE FARING (shalom); and it is written about Zion (in Jer. 29:7): AND SEEK THE WELFARE (shalom) OF THE CITY. It is written about Joseph (in Gen. 37:18): NOW THEY SAW HIM FROM AFAR; and it is written about Zion (in Jer. 51:50): REMEMBER THE LORD FROM AFAR. It is written about Joseph (in Gen. 37:18): THEY CONSPIRED AGAINST HIM TO KILL HIM; and it is written about Zion (in Ps. 83:4 [3]): THEY DEVISE INTRIGUE AGAINST YOUR PEOPLE. It is written about Joseph (in Gen. 37:23): THEY STRIPPED JOSEPH < OF HIS TUNIC > ; and it is written about Zion (in Ezek. 23:26): AND THEY SHALL STRIP YOU OF YOUR CLOTHES. It is written about Joseph (in Gen. 37:24): AND THEY CAST HIM INTO THE PIT; and it is written about Zion (in Lam. 3:53): AND THEY HAVE DESTROYED MY LIFE IN THE PIT. It is written about Joseph (in Gen. 37:24): BUT THE PIT WAS EMPTY WITH NO WATER IN IT; and it is written about Zion (in Jer. 38:6): AND THERE WAS NO WATER [IN THE PIT], ONLY MUD. It is written about Joseph (in Gen. 37:25): THEN THEY SAT DOWN TO EAT BREAD; and it is written about Zion (in Lam. 5:6): < WE HAVE HELD OUT A HAND TO EGYPT >, TO ASSYRIA TO BE FILLED WITH BREAD. It is written about Joseph (in Gen. 37:28): THEY PULLED AND RAISED JOSEPH FROM THE PIT; and it is written about Zion (in Jer. 38:13): {AND EBED-MELECH THE ETHIOPIAN BROUGHT JEREMIAH UP}…. [AND THEY RAISED JEREMIAH BY THE ROPES AND BROUGHT HIM UP FROM THE PIT]. It is written about Joseph (in Gen. 37:34): THEN JACOB RENT HIS GARMENTS AND PUT SACKCLOTH ON HIS LOINS; and it is written about Zion (in Is. 22:12): AND IN THAT DAY [THE LORD] GOD OF HOSTS CALLED TO WEEPING AND MOURNING, TO BALDNESS AND TO GIRDING WITH SACKCLOTH. It is written about Joseph (in Gen. 37:35): BUT HE REFUSED TO BE COMFORTED; and it is written about Zion (in Is. 22:4): PRESS NOT TO COMFORT ME. It is written about Joseph (in Gen. 37:36): BUT THE MIDIANITES SOLD HIM INTO EGYPT; and it is written about Zion (in Joel 4:6 [3:6]): AND YOU HAVE SOLD THE CHILDREN OF JUDAH AND THE CHILDREN OF JERUSALEM TO THE CHILDREN OF THE GREEKS. All the bad things which happened to Joseph happened to Zion and likewise the good things. It is stated about Joseph (in Gen. 39:6): NOW JOSEPH WAS BEAUTIFULLY BUILT WITH A BEAUTIFUL APPEARANCE; and it is written about Zion (in Ps. 48:3 [2]): BEAUTIFUL LANDSCAPE, JOY OF THE WHOLE EARTH, < EVEN MOUNT ZION >. (Cf. above, 9:18.) It is written about Joseph (in Gen. 39:21): THE LORD WAS WITH JOSEPH; and it is written about Zion (in I Kings 9:3): MY EYES AND MY HEART SHALL BE THERE FOR ALL TIME. It is written about Joseph (in Gen. 39:9): HE IS NO GREATER < IN THIS HOUSE THAN I > ; and it is written about Zion (in Ps. 99:2): THE LORD IS GREAT IN ZION. It is written about Joseph (in Gen. 39:21): AND HE EXTENDED HIS FAITHFULNESS UNTO HIM; and it is written about Zion (in Jer. 2:2): I HAVE REMEMBERED IN YOUR FAVOR THE FAITHFULNESS OF YOUR YOUTH. It is written about Joseph (in Gen. 41:14): HE SHAVED AND CHANGED HIS GARMENTS; and it is written about Zion (in Is. 4:4): WHEN THE LORD SHALL HAVE WASHED AWAY THE FILTH OF THE CHILDREN OF ZION. It is written about Joseph (in Gen. 41:40): ONLY WITH RESPECT TO THE THRONE SHALL I BE GREATER THAN YOU; and it is written about Zion (in Jer. 3:17): THEY SHALL CALL JERUSALEM THE THRONE OF THE LORD. It is written about Joseph (in Gen. 41:42): AND HE CLOTHED HIM WITH CLOTHES OF FINE LINEN; and it is written about Zion (in Is. 52:1): AWAKE, AWAKE, PUT ON YOUR SPLENDOR, O ZION. It is written about Joseph (in Gen. 46:28): NOW HE HAD SENT JUDAH AHEAD OF HIM < UNTO JOSEPH TO SHOW THE WAY BEFORE HIM >; and it is written about Zion (in Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME.

Everything fortunate that occurred to Joseph likewise happened to Zion. It is written of Joseph: And Joseph was of beautiful form and fair to look upon (Gen. 39:6), and of Zion it is stated: Fair in situation, the joy of the whole earth (Ps. 48:3). Concerning Joseph it is written: He is not greater in this house than I (Gen. 39:9), and of Zion: The glory of this latter house shall be greater than that of the former (Hag. 2:9). Joseph: The Lord was with him (Gen. 39:2), Zion: And My eyes and My heart shall be there (II Chron. 7:15). Joseph: And showed kindness unto him (Gen. 39:21), Zion: I remember for thee the affection of thy youth (Jer. 2:2). Joseph: And he shaved himself and changed his raiment (Gen. 41:14), Zion: And the Lord shall have washed away (Isa. 44:4). Joseph: Only in the throne will I be greater than thou (Gen. 41:40), Zion: At that time they shall call Jerusalem the throne of the Lord (Jer. 3:17). Joseph: And arrayed him in vestures of fine linen (Gen. 41:42), Zion: Awake, awake, put on thy strength, O Zion; put on thy beautiful garments (Isa. 52:1). Joseph: He sent Judah before him (Gen. 46:29), Zion: Behold, I send My messenger (Mal. 3:1).

“The Song of Songs that is Solomon’s” (Song of Songs 1:1). Prologue of the Sages. “The Song of Songs,” that is what [the verse] written by Solomon states: “Have you seen a man diligent in his labor? He will stand before kings, he will not stand before dark ones” (Proverbs 22:29). “Have you seen a man diligent in his labor” – This is Joseph, in whose regard it is written: “He came into the house to perform his labor [and none of the men of the house were there, in the house]” (Genesis 39:11). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: It was a day of disgrace and manure, (The midrash is referring here to Egyptian ritual worship, and uses these words to describe it in order to demean such idolatry.) and a day of theater. Rabbi Neḥemya says it was a day of theater in honor of the Nile. Everyone went to see, and he entered to perform his labor to calculate the accounts of his master. Rabbi Pinḥas says in the name of Rabbi Shmuel bar Abba: Anyone who serves his master properly is set free. From where do we derive this? From Joseph. Because he served his master properly, he was set free. Therefore, “he will stand before kings,” this is Pharaoh, as it is stated: “Pharaoh sent and summoned Joseph, and they rushed him from the dungeon” (Genesis 41:14). “He will not stand before dark ones,” this is Potiphar, as the Holy One blessed be He blinded his eyes and castrated him.

The twelfth thing a man should remember is that the Holy One, Blessed be He, sees the thoughts of his heart. See how a man who goes to minister before the king adorns and beautifies himself, as it is written, "For you may not enter within the king's gate clothed with sackcloth" (Esther 4:2). And as we see in the story of Joseph, "Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon. And he shaved himself, and changed his raiment, and came in unto Pharaoh" (Gen. 41:14). And behold and see that he who stands before the king always does not adorn himself (as lightly) as he who stands before the king for one moment. If this is so, then we who stand before the King of Kings forever — for He sees the thoughts of our hearts whether secret or revealed, and there is no escape from Him, for He is everywhere — should think always of His greatness and agree in our hearts to do His will and to adorn ourselves in our thoughts before Him.

It is known, according to our sages of blessed memory that he worked in the house of Potiphar only one year, and that he sat in the prison house for twelve years, [for he was driven out of his father's house when he was seventeen years old and he stood before Pharaoh when he was thirty], and we find in Shemoth Rabbah 3 that he had to sit in the prison house for ten years for having spoken lashon hara about his ten brothers, and because he said to the chief butler (Bereshith 40:13): "For if you remember me … and you remember me," it was decreed upon him [that he sit there] another two years — but when the time was completed, he did not remain there an extra moment, as it is written (Ibid. 41:14): "And they 'hastened' him out of the pit," and not "And they took him out of the pit," for then he would have remained there a few superfluous moments.

When Yosef gets out of jail to have an audience with the Egyptian king, he is finally able to be freer with his clothing. In that scene (Bereshit 41:14), (Bereshit 41:14.) as well as soon afterward when he is appointed viceroy (Bereshit 41:42), (Ibid., verse 42.) the Torah gets unusually interested in the details of Yosef’s getting dressed. Especially in the first case, is it not obvious that one would need to dress up before seeing a king? This reminds us of the same unusual interest the Torah showed in Tamar’s getting dressed. The Torah’s focus on these particular details shows us that Yosef’s new set of garments constitutes another link in the maturing of his attitude toward clothing. The Torah is making the point that Yosef does not cling to his immediate past identity of head prisoner, as he had once clung to other previous identities. Now, when the situation calls for it, he simply takes off his clothes by himself. Likewise, he can readily put on the next set of clothing as needed: he can wear the clothes of a free man, even if he is still a servant.

We have further indication of Yosef’s later spiritual growth as it relates to his attitude toward clothing in the unusual word choice regarding the clothing around him. First, when he changes his garments to appear in front of Pharaoh (Bereshit 41:14), (Ibid., verse 14.) and then when he gives his brothers clothing before returning to Canaan to bring back their father (Bereshit 45:22), (Ibid., 45:22.) the Torah uses terms derived from the Hebrew root chalaf, to change or substitute (vayechalef, chalifot simla’ot). We almost never see vayechalef anywhere else in the entire Bible (The two exceptions are in Bereshit 35:2 and in Tehillim 102:27.) and the term chalifot is not found anywhere else in the Torah – though it is employed in the early prophets. In the context of what we have already learned about Yosef’s clothes, this is a superbly purposeful word choice: the Torah is telling us that Yosef now sees clothing as something that can be changed at will without its changing the essence of the person it covers. So much is Yosef aware of this that he is now even in a position to convey this message to his brothers. (In doing so, he again parallels Tamar, who conveys the same message to Yehudah.)

One who sees a shave in a dream should rise early and recite: “And he shaved himself, and changed his raiment” (Genesis 41:14), which was said with regard to Joseph when he left prison and rose to greatness, before a different verse, with a negative connotation, can precede it in becoming reality: “If I be shaven, then my strength will go from me, and I shall become weak” (Judges 16:17). One who sees a well in a dream should rise early and recite: “A well of living waters” (Song of Songs 4:15), before a different verse, with a negative connotation, can precede it in becoming reality: “As a cistern wells with her waters, so it wells in its wickedness” (Jeremiah 6:7). One who sees a reed in a dream should rise early and recite: “A bruised reed shall he not break” (Isaiah 42:3), in praise of the Messiah, before a different verse, with a negative connotation, can precede it in becoming reality: “Now, behold, you trust upon the staff of this bruised reed” (II Kings 18:21), which is a disparaging depiction of Egypt.

Pharaoh sent and summoned Yoseif. They hurried him out of the dungeon [prison], but [Yoseif first] shaved [trimmed his hair] and changed his clothes. And then came to Pharaoh.

And Pharoh sent and called Joseph, and hastened him from the prison; and he dressed his hair, and changed his garments, and went unto Pharoh.

“… you can understand a dream to interpret it.” (Bereshit, 41:15) All of the affairs of this world are like a dream that needs interpretation, and as one interprets it so will it be with him. And for one who understands in everything that all comes only from God, and only from what comes out of His mouth does man live, he understands the meaning in everything and arrives at true life. As with bread, where the principal sustaining force exists within it, so it is the issue of God’s mouth. He who eats simply like an animal will understand from the bread only the life of this world, and one who understands that what comes out of God’s mouth is what gives him life will apprehend everlasting life. For bread, lechem, is composed of the same letters as dream, chalom, meaning that it needs to be interpreted. So it is with all that we derive benefit from, as everything that gives us satisfaction and all the good things of the world are compared to bread.

Why did Pharaoh not say, "and there is not that can interpret it to me"; like it is stated above, "but there was none that could interpret them to Pharaoh"; and as the Sages, may their memory be blessed, said, "They would interpret it, but not to Pharaoh"...

ופותר אין אותו "and no one can interpret it." This means that there were numerous interpreters but none that he considered satisfactory to him. He did not consider the interpretations to be appropriate to his dream.

ואני שמעתי עליך, "and I have heard concerning you, etc." Here too the word לאמור needs explaining. Besides, why did Pharaoh have to say תשמע "you will hear the dream?" Isn't it obvious that Joseph could not be expected to interpret a dream he had not been told yet?"

Actually, the Torah described that Pharaoh was very clever, trying to commit Joseph to interpret the dream by not giving him any excuses not to do so. He told him that he had been told that Joseph himself had described himself as an interpreter of dreams. Now he either had to interpret Pharaoh's dream or admit that he was a swindler and had interpreted dreams incorrectly. When Pharaoh said to Joseph: "I have heard it said about you that you listen to a dream and interpret it," he meant that this was what Joseph himself had claimed. Pharaoh was partially correct; Joseph had indeed invited the chief butler and the chief of the bakers to "tell" him their dreams so that he could interpret them (40,7). It may be assumed that the chief butler reported the events to Pharaoh faithfully. It is also possible that Pharaoh surmised that his senior ministers would not have volunteered to tell a Hebrew slave their dreams unless they had been invited to do so. Now Joseph had to interpret Pharaoh's dream in order to justify his reputation.

ואני שמעתי עליך לאמור תשמע חלום לפתור אותו, “I have heard it said about you that you only have to hear a dream and you already are able to interpret it.” The word שמע, normally translated as “hear,” really means “to hear and understand.” Already in Deut. 6,6 where Moses said “Hear O Israel the Lord our G’d the Lord is One,” the true meaning of the word שמע is not just “hear!,” but “hear and understand!” Pharaoh meant that Joseph had the intelligence and wisdom to interpret a dream. We find the same expression when Belshazzar said in Daniel 5,16 ואנה שמעת עליך די תוכל, “but I have heard about you that you are able to provide interpretation known to me.”

ויאמר..לאמר; people say that you understand the meanings of a dream and are able to interpret it correctly.

תשמע, this means the same here as “you will understand.” The root שמע appears meaning the same in Deuteronomy 28,49 גוי אשר לא תשמע לשונו, “a people whose language you do not understand.”

תשמע חלום, you understand a dream and are able to explain its meaning.

תשמע חלום לפתר אותו — means thou payest heed to and UNDERSTANDEST A DREAM TO INTERPRET IT.

תשמע means understanding and paying heed to. Examples are: (42:23) “Joseph (שומע) understood”; (Deuteronomy 28:49) “[a people] whose tongue thou shalt not understand (תשמע)”. old French entendre.

השמע חלום, nicht תדע. Ich habe von dir gehört, "du hörst den Traum so an, daß du ihn von innen heraus erschließest". Es kommt eben auf das rechte Hören an. Von zehn, die eine Rede oder eine Geschichte hören, hört sie oft jeder anders, und nur einer richtig.

תשמע חלום לפתור אותו, that you understand the principles involved in dreams so that you can use your knowledge to interpret them, not just by a haphazard guess.

Pharaoh said to Joseph: I dreamed a dream, and there is no interpreter of it; and I heard about you, saying: You will hear a dream to interpret it.

“To hear a dream is to tell its meaning” [41:15]. Pharaoh said to Joseph. I have heard that you understand the meaning of dreams. Joseph responded. “God will see to Pharaoh’s welfare” [41:16]. The Holy One will tell you what the dream means. Bahya writes. Pharaoh and his whole nation thought that the whole world was guided by the seven planets in heaven. The Holy One had no power in the world, heaven forbid. When Pharaoh saw seven ears, Pharaoh thought that the number seven alludes to the seven planets that will cause hunger and satiety. Therefore, Joseph first said, the Holy One will respond. That is to say, do not think that the planets and constellations do anything on the earth, but everything comes from the Holy One. (Bahya, Genesis, 41:16.)

And Pharaoh said unto Joseph: I have dreamed a dream, etc. Joseph replied: “God will give Pharaoh an answer” (Gen. 41:15–16). Because He ascribed greatness to Him who possessed greatness, the Holy One, blessed be He, said to him: Since you did not seek to exalt yourself, be assured you will be elevated to greatness and leadership by Me.

לא תשמע לשנו means, a nation whose tongue thou shalt not understand. Similar is, (Genesis 41:15) “You understand (תשמע) a dream to interpret it”, and so, too, (Genesis 42:23) “that Joseph understood (שמע)”; entendre in old French

and the king said to them, “I have had a dream and I am full of anxiety to know what I have dreamed.”

Pharaoh said to Yoseif, I had a dream and there is no one to interpret it. I have heard it said about you that you hear a dream so as to interpret it.

And Pharoh said to Joseph, I have dreamed a dream, and there is no interpreter for it; and I have heard of thee, saying, that if thou hear a dream thou canst explain it.

And the essence of the trait of humility is that one contemplates that all the accomplishments that he has are not from the angle of his deeds and his wisdom, but rather that the Creator, blessed be He, effects this accomplishment from the angle of His kindness. And then he merits the aspect of inspiration from the Divine Presence, the aspect of prophecy. And that is [the meaning of] that which is written (Genesis 41:16), “Not I, God will address the peace of Pharaoh.” And Onkelos translates [it as], “It is not from my wisdom; rather the address to the peace of Pharoah will come from before God.” [Its] explanation is that Yosef had the aspect of humility, so he merited the aspect of inspiration from the Divine Presence, the aspect of prophecy.

IT IS NOT IN ME. Biladai (it is not in me) is a compound of two words. (It is a compound of bal (not) and ade (unto).) It is not in me refers to And I have heard say of thee that when thou hearest a dream thou canst interpret it (v. 15). When Joseph heard Pharaoh say this he replied, it is not in me, but God will give Pharaoh an answer of peace via my interpretation. (The problem is what does biladai (it is not in me) refer to. According to this explanation biladai refers to the power to interpret dreams. The power to interpret dreams is not in me, it comes from God (Cherez).) Others say that when Joseph heard Pharaoh say, thou canst interpret dreams, Jospeh replied, I am not (it is not in me) the interpreter; God is, and He will give the king an answer of peace. (According to this interpretation biladai means not I, and refers to the interpreter (Cherez). It should be noted that I.E. is vague and that Krinsky, Kaputa and others interpret differently.)

[WILL GIVE AN ANSWER.] The meaning of ya’aneh (will give an answer) is, He will always provide. Compare, ma’aneh in for God answereth him (ma’aneh) in the joy of his heart (Eccles. 5:19), and ta’aneh in And the earth shall respond (ta’aneh) (Hos. 2:24). Nevertheless, the word is close to its primary meaning. (Its primary meaning is to answer. When one provides, he, as it were, answers (Cherez). For an alternate translation see Weiser.)

ויען יוסף את פרעה לאמור, Joseph answered Pharaoh, saying, etc. The word "לאמור" here refers to Pharaoh's claim that Joseph claimed he only had to hear a dream and he already had its interpretation ready. בלעדי, "this does not depend on me." Joseph corrects the impression Pharaoh entertained about him. He explains that G'd knows the interpretations of dreams and informs certain human beings of this. The same had taken place when Joseph had told the chief butler and the chief of the bakers that the interpretations were G'd's, not his. He had invited those men to tell him their dreams in the hope that an interpretation could be found. He had never claimed an exclusive on that knowledge. This is also why he added: אלוקים יענה, "G'd may provide the answer." He added the word שלום in order to warn Pharaoh not to take offence if perchance the interpretation would not be to his liking and would presage something unpleasant. He should not accuse Joseph on the basis of "the dreams follow the interpretation chosen by the mouth" (of the interpreter). Even if he were to come up with an interpretation that forecast trouble, he was only G'd's mouthpiece, the source was G'd.

Joseph may also have had something quite different in mind when he said: "may G'd answer the peace of Pharaoh." He emphasised that in contrast with ordinary interpreters who are able to bend the meaning of the dream according to their choice, he, Joseph, could not do so. He could only relate the objective meaning of what Pharaoh had seen in his dream. [Berachot 56 lists a variety of dreams and how the interpretation which seemed to contradict the impression left on the dreamer came true, thus proving that much depends on the person who interprets the dream. Ed.]

בלעדי, “this is beyond me!” Joseph replied that the powers of wisdom and understanding were outside of him, personally. The meaning of בלעדי is: “not part of me.” אלו-הים יענה את שלום פרעה, “the Lord will put Pharaoh’s mind at rest.” Joseph attributed all intelligence and wisdom to G’d. He possessed those powers. He would help Pharaoh to emerge serene from what troubled him at that moment. He mentioned the attribute אלו-הים, as it is this attribute which is active when revealing the meaning of dream. The attribute אלוקים is represented by the final letter ה in the tetragram i.e. י-ה-ו-ה. Daniel (2,36) made a similar statement when he said ופשרה נאמר קדם מלכא. He too alluded to the letter ה at the end of the tetragram. He meant that the knowledge to reveal the meaning of dreams reposes in the last two letters of that Holy Name. This is the reason that Daniel added (Daniel 2,22) הוא גלא עמיקתא ומסתרחא, ”for He reveals the deep and the mysterious.” By needlessly repeating the word הוא in that verse he referred to the two letters ה and ו in the tetragram which referred to the One and Only, i.e. א=אחד, which are the source of these mysteries. Just as Joseph had said בלעדי to indicate that though he might verbalise such interpretations the source of that knowledge did not reside within him, so Daniel similarly made this clear when he said to Nebuchadnezzar (Daniel 2,30) ואנה לא בחכמה די איתי בי מכל חייא וגו'. “As for me (this secret was revealed to me) not because I possess more wisdom than any living being, etc.” Personally, I believe that the essence of Pharaoh’s dream was centered in the number seven which recurs so many times. It is a fact that both Pharaoh and all his wicked contemporaries believed in the existence of the universe having preceded G’d. They denied such a thing as G’d supervising the fate of the universe and the fate of man or anything that occurred in the terrestrial part of the universe. They attribute all abnormal occurrences in the terrestrial part of the universe to mere chance, at best dictated by a combination of horoscopic influences presided over by the seven fixed stars (planets), which themselves are not subject to influence by man’s deeds. Pharaoh and the likes of him were thoroughly attached to the forces of nature as even his name already suggests. [The name פרעה consists primarily of the letters עפר, i.e. the raw material man is made of. (Rabbi Chavell)] Seeing that Pharaoh was so closely involved in the raw materials our terrestrial universe is made of G’d showed him two of the major elements of that combination of four elements which make up the raw material of our universe. They are water and dust, (earth). Seven cows emerged from the element water, whereas the seven ears of corn grew out of the element dust, earth. These two elements hold the key to satiety or hunger as the case maybe, subject to G’d’s benevolent supervision of what goes on in our world. Our Rosh Hashanah (Mussaph) prayers concentrate on the fact that on that day G’d determines which country is to suffer famine and which will have plentiful food. This subject, i.e. that decisions pertaining to the earth’s food supply are made in heaven was something revolutionary for Pharaoh. The man who had thought that the seven fixed stars determine what happens in our territorial world was taught in a dream that there is a Power which supervises and directs these seven planets at will if need be. (we have discussed this in greater detail in our commentary on Genesis 1,2) He was taught that G’d may increase or decrease the apparent power of these planets relative to the system of reward and punishment which forms the basis of G’d exercising His supervision of the universe. The reason that Pharaoh had to be taught all this was that up until that point he had thought of the river Nile as his personal property, as we quoted from Ezekiel 29, 3 “the river is mine and I have made it.” The fact that the events in his dream originated in the river are an example of what our sages term מגיד מראשית אחרית, “that G’d allows us a preview of things to come.” In this instance the preview granted to us in this dream of Pharaoh was the eventual collapse of Egypt as a world power after Pharaoh and his army were drowned in the sea a week after having suffered the death of all their firstborn. The Egyptians had been give ample warning to change their concept of the terrestrial universe and the place therein of its Creator. The ten plagues had been designed to wean the Pharaoh of his time of his pagan beliefs. His failure to do so resulted in his downfall. The fact that his downfall was caused by water, the element which he thought was under his control, was a clarion call for other nations to recognise the attribute of G’d we call י-ה-ו-ה, i.e. the attribute which G’d uses to demonstrate that He is totally free, not bound by so-called “laws of nature.” The Pharaoh at the time of the Exodus, while acknowledging the אלו-הים attribute of G’d, had exclaimed: מי ה' אשר אשמע בקולו, “who is this new attribute of G’d that I should have to listen to His voice?” (Exodus 5,2). Joseph, well aware of Pharaoh’s faulty pagan beliefs, first told him that the power to reveal the meanings of dreams did not reside within him but was reserved for the superior power of G’d. By that he meant that there was a power which superseded that of the seven planets whom Pharaoh had thought of as independent forces each supreme in governing different parts of the universe. By saying בלעדי אלוקים, he drew attention to the discriminatory nature in which G’d supervises His universe. By saying that this Power אלוקים was going to put Pharaoh’s mind at ease, he introduced him to G’d the benevolent who deals with people on an individual basis. Pharaoh’s relief would come from G’d not via any of the seven planets. It therefore behooves man not to turn to the stars, the horoscopes, etc., in order to divine his destiny but to turn to his Creator. This is what he meant when he said: “G’d will set Pharaoh’s mind at rest.” This approach to matters concealed from us is illustrated by Job 5,8 when Eliphaz said: ואל אלו-הים אשית דברתי, “and I will direct what I have to say to the Lord.” This is also what prompted Hoseah, quoting G’d, to say (Hoseah 2,23-24) “on that day I will respond; I will respond to the sky, and it shall respond to the earth; and the earth shall respond with new grain and wine and oil.” This verse teaches that just as it is not up to the earth to initiate any response to man’s request and efforts unless it had first been so instructed by G’d, so it would be foolish to direct one’s prayers and efforts to intermediaries. The reason Joseph always uses G’d’s attribute אלו-הים when referring to G’d is that he wanted to underline that what purports to be “natural,” i.e. laws of nature which man thinks he can depend on, is so only as long as the Lord who has created these forces, i.e. אלו-הים continues to direct these forces to operate normally. Seeing that the dream of Pharaoh forecast interference by G’d in these “natural” forces of the earth to produce crops, Joseph added את האלוקים עושה הראה לפרעה, “what G’d is about to do, (i.e. changes in established patterns of nature) He has revealed to Pharaoh.” Afterwards Joseph added that not only had G’d given Pharaoh advance warning of what was about to occur, but He had even provided him with a time frame of when to expect these changes, i.e. beginning immediately. [I believe the author went out of his way to justify the use of the word אלוקים when in reality anything denoting G’d’s interference in the laws of nature is usually credited to His attribute י-ה-ו-ה; in this instance, the fact that Pharaoh did not even acknowledge the existence of Creator who had preceded the creation of this universe had to be acquainted with that fact before he could absorb any lesson about the attribute Hashem. Ed.] When Joseph added כי נכון הדבר מעם האלוקים לעשותו, “for the matter is already ready before G’d and He will proceed forthwith to carry it out,” (verse 32) he again attributed anything that would occur to G’d and not to anything man could do. At the same time he wanted to convince Pharaoh that man is not a robot and acts under compulsion, that everything in his life has not been decreed from above. The words בלעדי אלוקים, contain within them an allusion to the limit of G’d’s power, i.e. the freedom of choice He as accorded to man, something over which G’d has no control. If you will examine Joseph’s word carefully you will find that they parallel the Torah’s report of the story of creation. That report began with the words בראשית ברא אלוקים, ”at the beginning, G’d created, etc.” and ended with the words (Genesis 2,3) אשר ברא אלוקים לעשות, “which G’d had created as an ongoing process.” Joseph commenced with telling Pharaoh that first and foremost there would be an activity by G’d, i.e. את האלוקים עושה, and he concluded with the words האלוקים לעשות exactly like in Genesis 2,3. You will find that the number seven appears three times each in connection with both the cows and the ears of corn. Once it appears in the Torah’s report of Pharaoh’s dream, once in the dream as related by Pharaoh, and the third time when Joseph refers to this number when he interprets the dream. When you multiply the number 14 (seven cows plus seven ears of corn) you get the number 14. When you multiply this number by three you get 42, [an allusion to the numerical value of one of the names of G’d, the first 42 letters in the Book of Genesis until the letter ב in ובוהו — Ed.] None of the numbers “seven” mentioned in our passage went to waste, every one of them became historically relevant as pointed out by Ezekiel 29, 10-11: “Assuredly I will deal with you and your channels, and I will reduce the land of Egypt to utter ruin and desolation; from Migdol to Syene all the way to the border with Nubia. No foot of man shall traverse it; it shall remain uninhabited for forty years.” The first two of these forty years occurred during the time of Joseph before Yaakov came to Egypt. The remaining forty years of the prophecy Pharaoh dreamt occurred later on in Egyptian history.

בלעדי, “I cannot do this based on my intelligence.

אלוקים יענה, G’d will provide the answer and thereby put Pharaoh’s mind at rest.” The meaning of the word יענה here is similar to Kohelet 5,19 מענה בשמחת לבו, “G’d provides him with the joy of his heart.” He will display goodwill and His concern with Pharaoh’s peace of mind. Or, Joseph may have meant that G’d will put in my mouth words which will provide Pharaoh with peace of mind. This would be analogous to Proverbs 16,1 ומה' מענה לשון, “but the answer of the tongue comes from G’d.”

בלעדי, this matter does not depend on me but on G’d; He may let me know how to put your mind at ease.

בלעדי NOT I— (the word is compounded of בל and עדי, it does not extend to me) The wisdom to interpret dreams is not my own, but God will answer — He will put in my mouth an answer that will be for Pharaoh’s welfare.

בלעדי: "das ist nicht bis zu mir", dazu bin ich viel zu geringe, als daß ich solches von mir zugestehen dürfte.

בלעדי. Even though you have said ופותר אין אותו, that there is no one who knows how to interpret it, as if I were the only exception who possesses the necessary wisdom, I am convinced that there is certainly someone beside me who knows the answer.

אלוקים יענה, G’d will provide the answer, i.e. whatever I will interpret has been revealed to me by G’d.

את שלום פרעה, I will utter words which will restore Pharaoh’s peace of mind, seeing that the realisation of matters foretold in a dream is determined largely by the words of the interpreter. (Berachot 55)

This wisdom is not mine, but God will answer... [Rashi knows this] because here it cannot mean as it did in (14:24), “Except (בלעדי) what the lads have eaten.” Here, how could it mean: “Except for Hashem”? It also cannot mean, “Rather, Hashem will respond,” because Yoseif indeed intended to interpret the dream for him. Perforce, בלעדי consists of two words: בלי (not), and עדי, which means “from me,” as Rashi explains.

Joseph answered Pharaoh, saying: Not by me. You do not need my skills, as I am not the interpreter. Rather, God will respond for Pharaoh’s peace. At most, I can serve as an intermediary.

בלעדי, אלוקי יענה את שלום פרעה, “this is not up to me; may G’d provide a reply which will put Pharaoh’s mind at rest.” Ibn Ezra says that seeing Pharaoh had asked Joseph to interpret the dream, Joseph told him that the interpretation was not up to him, but that it was up to G’d. He was confident that G’d would put Pharaoh’s mind at rest when he would hear the interpretation. One could also understand Joseph’s words to simply mean that there is a greater interpreter of dreams than he, namely G’d, with whom the dream originated. He wished and prayed that G’d would put Pharaoh’s mind at rest. Seeing that Joseph had given G’d credit by prefacing his interpretation with the word בלעדי, “it is not up to me,” this word is repeated when Pharaoh appoints him to high office and adds that without Joseph’s approval, בלעדיך, “without your (approval) no one will lift a foot in this country. (verse 44).”

Come and see, that a person should never open their mouth to evil, for one does not know who will take that word. And without knowing, a person will be tripped up by it. When the righteous open their mouths, they are all peace. Come and see of Joseph, when he began speaking to Pharaoh, what is written - God will respond regarding Pharaoh’s peace (Genesis 41:16). Rabbi Yehuda said: “But was it not said, that the Holy Blessed One cares about the peace of royalty, as you say, and commanded them to the Children of Israel and to Pharaoh, the king of Egypt (Exodus 6:13) (See Zohar, Vaera 9:82, which interprets “and to Pharaoh: to treat him honorably” (Sulam) ) ? And thus it is explained.” (Rav Yehuda disagrees that the case of Joseph teaches us generally about the righteous speaking words of peace. Joseph’s case is different, as it involves royalty, and God particularly cares about the peace of royalty. (Ohr HaChamah, in the name of Rabbi Avraham Galanti.) )

“Pharaoh sent and summoned Joseph, [and they rushed him from the dungeon. He shaved, changed his garments, and came to Pharaoh]” – to accord deference to royalty. (That is why, although others rushed him, he shaved himself.) “Joseph answered Pharaoh, saying: Not by me. God will respond for Pharaoh’s peace” (Genesis 41:16). “Joseph answered Pharaoh, saying: Not by me. God [will respond]” – He attributed the greatness to its initiator. “And, behold, seven cows, fat fleshed and fair of appearance came up from the Nile, and they grazed in the pasture” (Genesis 41:18). “Seven cows” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: It should have been fourteen years, as that is what Pharaoh saw. (The seven lean cows and seven blighted stalks should have indicated fourteen years. ) Rabbi Neḥemya said: They were twenty-eight years, as that is what Pharaoh said to Joseph. (Pharaoh’s very mention of the seven lean cows and blighted stalks to Joseph should have initiated an additional seven years for each. ) The Rabbis say: It should have been forty-two years, for what Pharaoh saw and said to Joseph, and [for what] Joseph repeated and said to Pharaoh. Rabbi Yosei ben Ḥanina said: The famine lasted two years, as once Jacob our patriarch descended there, the famine ceased. When did it return? In the days of Ezekiel. That is what is written: “I will render the land of Egypt desolation among desolate lands, and its cities will be desolation among ruined cities for forty years” (Ezekiel 29:12).

For thus do we find with Joseph, that he accorded honor to the ruler, viz. (Genesis 41:16) "G–d will answer (for) the peace of Pharaoh."

Why did Pharaoh and his servants approach him, saying: Get you? The time Pharaoh told him: Get thee from me, see my face no more (ibid. 10:29), he (Moses) insisted: But we shall not leave until all these servants shall come down unto me (ibid. 11:9), to escort us from this place. This verse indicates that Moses paid homage to royalty, since he did not say to him: “You and all your servants.” In fact, the Holy One, blessed be He, had previously charged Moses and Aaron to be respectful to royalty, as it is said: And the Lord spoke unto Moses and Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt (ibid. 6:13). Joseph was respectful to royalty when he said: It is not in me; God will give Pharaoh an answer of peace (Gen. 41:6). Jacob was respectful to royalty; and Israel strengthened himself, and sat upon the bed (ibid. 49:2). Elijah paid homage to royalty, as is said: And the hand of the Lord was on Elijah (I Kings 18:46). Hananiah, Mishael, and Azariah also were respectful to royalty, and so was Daniel.

Whenever Moses appeared before Pharaoh he appeared as a messenger of that attribute. Pharaoh's reaction in Exodus 5,2 was that he had certainly never heard of such an attribute of any deity, מי י-ה-ו-ה אשר אשמע בקלו? Pharaoh had no difficulty in accepting G–d in His attribute as אלקים, as we know from Genesis 41,38. The Zohar (Sullam edition Miketz page 13) already comments on Genesis 41,16 where Joseph says: אלקים יענה את שלום פרעה "G–d will provide a reply for the welfare of Pharoh." Rabbi Abba said: "Observe the wickedness of Pharaoh who claimed not to have heard of G–d. He was extremely clever and exploited the fact that Moses had not presented himself as a messenger of אלקים -whom he could not have denied- but as a messenger of י-ה-ו-ה. He found it puzzling that Moses did not come in the name of the "same" G–d as the G–d of Joseph whom he recognised. He could not come to terms with that name of G–d. When the Torah writes ויחזק י-ה-ו-ה את לב פרעה, the meaning is that it was the use of that name that made Pharaoh's heart become obstinate. This is the reason that Moses never used a different name for G–d when confronting Pharaoh. Thus far the Zohar.

Joseph responded. “God will see to Pharaoh’s welfare” [41:16]. The Holy One will tell you what the dream means. Bahya writes. Pharaoh and his whole nation thought that the whole world was guided by the seven planets in heaven. The Holy One had no power in the world, heaven forbid. When Pharaoh saw seven ears, Pharaoh thought that the number seven alludes to the seven planets that will cause hunger and satiety. Therefore, Joseph first said, the Holy One will respond. That is to say, do not think that the planets and constellations do anything on the earth, but everything comes from the Holy One. (Bahya, Genesis, 41:16.)

Yoseif answered Pharaoh, saying, Not I. [from my wisdom but from before] God will respond [there be a response] to the peace of Pharaoh.

And Joseph answered Pharoh, saying, (It is) without me; it is not man who interprets dreams: but from before the Lord shall be an answer of peace unto Pharoh.

Genesis 47,19. “and provide us with seed so that we ‎may live and not die.” See Rashi’s commentary on ‎this verse who explains that since the arrival of Yaakov in Egypt ‎and his blessing, the people had begun to sow seed again ‎although the famine had been predicted to last for seven years. ‎Compare also the answer to the question of Nachmanides how ‎Yaakov was able to annul an interpretation given by his son of ‎Pharaoh’s dream according to which the famine would last for ‎seven years. After all, Joseph had spoken in the name of G’d when ‎he had told Pharaoh: ‎את האלוקים עושה הגיד לפרעה‎, “G’d has ‎revealed to Pharaoh that which He is about to do.” (Genesis 41,28) ‎Joseph had implied that no tzaddik could interfere with this ‎decree of G’d, although the Talmud in Moed Katan 16 told ‎us of the ability of the tzaddik through his prayer to bring ‎about a cancellation of harmful decrees. We must answer that ‎what Joseph had told Pharaoh at that time concerned the existing ‎circumstances, when there was no tzaddik in Egypt whose ‎prayer could influence G’d to rescind part or all of His decree. ‎With the arrival of Joseph’s father in Egypt, circumstances had ‎changed, as there now was a tzaddik of sufficient caliber to ‎bring about a cessation of this decree. This is why Joseph could ‎hand out seed and this was not a waste.‎

וידבר, we have already written that when someone repeats something he has said previously he is apt to either add something to the previous version, or he is apt to omit something he had mentioned in the previous version. The speaker, generally, is concerned only with conveying the same meaning as he had conveyed the first time he said the same thing. The same is thing is true of someone relating a dream he had more than once.

Es ist interessant, diese Erzählung des Traumes aus Pharaos Mund mit obigem Bericht über den wirklichen Vorgang zu vergleichen. Oben haben wir den Traum objektiv, hier, wie er sich in Pharaos Seele abspiegelt, und wie er ihn wieder reproduziert. Wir werden daraus zugleich erkennen, wie die חרטומים, selbst wenn sie חכמים gewesen, auf falsche Fährte geleitet wurden. Jede Erzählung, mit Ausnahme der תורה, trägt eine subjektive Färbung, den Eindruck nämlich, den das Ereignis auf den Erzählenden gemacht. Wenn Gott jemandem etwas im Traume mitteilen will, so treibt er kein neckisches Spiel, ihm etwa ein Rätsel aufzugeben; seine Sprache, auch in Bildern, ist klar. Pharao aber hatte Wesentliches verwischt. In der Wirklichkeit des Traumes stand Pharao על היאר, sinnend am Flusse, und in dieser Betrachtung der Bedeutung des Flusses liegt der ganze Schlüssel zum Traume; in seiner Erzählung steht er על שפת היאר und erscheint das als bloße Szenerie. Im Traume waren die Kühe יפות מראה ובריאות בשר, schön von Ansehen und gesund von Fleisch, beides gehört zusammen und bezeichnet sie von vornherein in ihrem Werte für den Menschen. Pharao erzählt יפות תואר, sie waren schön von Gestalt. Auf Symmetrie des Gliederbaues sieht aber kein Metzger, sieht ein Symboliker und Maler, und darum hatten auch die חרטומים auf alles Mögliche raten können, sieben Töchter, sieben Provinzen usw. Ebenso bei den magern Kühen. Oben sind sie רעות מראה ודקות בשר, sind für den Menschen schlecht und versprechen ihm nicht viel Fleisch. Hier sind sie דלות "armselig", רעות תואר "schlecht von Gestalt" und דקות הבשר "beschränkt" an Fleisch. רַק ist nicht רֵיק leer, sondern wie רַק die beschränkende Partikel (und umgekehrt גַם von גמה und גמא reichlich in sich aufnehmen, die erweiternde Partikel) ist, somit: beschränkt an Fleisch, alles Epiteta, die mehr die Beschaffenheit der Tiere an sich, als in ihrem Werte für den Menschen vergegenwärtigen. (רקק verwandt mit רכך weich, zart sein, daher auch רק die erweichende Flüssigkeit: der Speichel). Er erzählt auch nicht, daß sich die Schlechten zuerst neben die Guten an den Rand des Flusses gestellt haben, woraus hervorgegangen wäre, daß sie nur aus Hunger, und weil keine Weide mehr da war, die Guten aufgezehrt. — Der Eindruck der schlechten Tiere und Ähren muss ein weit stärkerer gewesen sein, als der der guten. Pharao häuft bei ihnen die Attribute, um den Eindruck, den sie auf ihn gemacht, genügend zu schildern, und hebt die Beschaffenheit der schlechten Ähren ihm die Güte der vorangehenden noch mehr hervor, so, daß er diese אחריהם, mascul. bezeichnet.

Pharaoh spoke to Joseph: In my dream, behold, I am standing on the bank of the Nile.

“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

[238] For “I thought,” he says, “that I stood on the edge of the river” (Gen. 41:17). River, I submit, is here a symbol of speech, since both flow outward and with a swift strong current, and both are sometimes fruitful in producing inundations, water in one case, words in the other, sometimes unfruitful when they slacken or subside.

Pharaoh spoke to Yoseif, In my dream, I was standing on the bank of the river.

And Pharoh spake with Joseph, saying, I saw in my dream, and, behold, I stood on the bank of the river.

בריאת בשר ויפות מראה, “of healthy flesh and handsome appearance.” When these cows were mentioned in verse two they were described as יפות מראה ובריאות בשר. This is only one of the minor changes in language that we encounter between the objective report of the dream by the Torah and by the more subjective manner in which Pharaoh tells Joseph of the impressions he formed while dreaming. We have already drawn attention to the fact that the Torah described Pharaoh as dreaming that he stood above the river Nile, whereas when he relates his dream he described himself as standing on the banks of the river. This is why according to Tanchuma Miketz 3 Joseph actually corrected Pharaoh saying to him: “you did not see בריאות בשר ויפות תואר, but you saw יפות מראה ובריאות בשר. According to the Midrash, Joseph similarly corrected Pharaoh’s account of what the ears of corn had looked like in his dream. Upon hearing Joseph’s version of his dream, Pharaoh was dumbfounded and was forced to admit that אחרי הודיע אלו-הים אותך את כל זאת, “after G’d has informed you of all this, etc.” (verse 39). He meant that Joseph himself must have been in his dream how else could he have had such detailed knowledge of it. When Yaakov blessed Joseph on his deathbed (Genesis 49,22), he referred to this incident when he said; בן פרת יוסף בן פרת עלי עין, (freely translated) “Joseph had ample knowledge of the cows, he set his eye on it.” [He meant that Joseph’s rise to power had been occasioned through his intimate knowledge of the meaning of the cows in Pharaoh’s dream. Ed.]

Behold, seven cows, fat fleshed and fair, come up from the Nile, and they grazed in the pasture.

“Seven sturdy and well-formed cows” [41:18]. Pharaoh told his dream to Joseph, how he saw seven cows, strong and well formed. Bahya asks a question. Why is it written here that the dream Pharaoh told Joseph was different from the dream that was written above? The explanation is, our sages say that Joseph said to Pharaoh, you have not seen “Seven sturdy and well-formed cows” [41:18], but you saw “handsome and sturdy” [41:2]. Joseph told many other similar things to Pharaoh. You saw differently in the dream. Pharaoh was amazed. Were you in my dream, or are you a prophet? Therefore, Pharaoh later said about Joseph, “since God has made all this known to you” [41:39]. That is, the Holy One told you everything, so that you know what I dreamed. (Bahya, Genesis, 41:18.)

“Pharaoh sent and summoned Joseph, [and they rushed him from the dungeon. He shaved, changed his garments, and came to Pharaoh]” – to accord deference to royalty. (That is why, although others rushed him, he shaved himself.) “Joseph answered Pharaoh, saying: Not by me. God will respond for Pharaoh’s peace” (Genesis 41:16). “Joseph answered Pharaoh, saying: Not by me. God [will respond]” – He attributed the greatness to its initiator. “And, behold, seven cows, fat fleshed and fair of appearance came up from the Nile, and they grazed in the pasture” (Genesis 41:18). “Seven cows” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: It should have been fourteen years, as that is what Pharaoh saw. (The seven lean cows and seven blighted stalks should have indicated fourteen years. ) Rabbi Neḥemya said: They were twenty-eight years, as that is what Pharaoh said to Joseph. (Pharaoh’s very mention of the seven lean cows and blighted stalks to Joseph should have initiated an additional seven years for each. ) The Rabbis say: It should have been forty-two years, for what Pharaoh saw and said to Joseph, and [for what] Joseph repeated and said to Pharaoh. Rabbi Yosei ben Ḥanina said: The famine lasted two years, as once Jacob our patriarch descended there, the famine ceased. When did it return? In the days of Ezekiel. That is what is written: “I will render the land of Egypt desolation among desolate lands, and its cities will be desolation among ruined cities for forty years” (Ezekiel 29:12).

And Pharaoh said unto Joseph: “I have dreamed a dream (ibid.). As he was about to relate the dream to him, he decided to test Joseph by altering the dream slightly. He said: “Seven kine went up out of the Nile, fat and well-formed,” whereupon Joseph replied: “That is not so, you saw fat and healthy kine.” “And there were,” he said to him, “seven lean and ill-favored kine.” And Joseph replied: “You did not see this but rather ugly-appearing and thin-fleshed kine.” “And there were seven full and good ears of corn,” he continued. Whereupon Joseph answered: “That too is not so, you saw fat and good ones.” “There were seven shrunken ears of corn,” he added. And Joseph responded: “That is not so, you beheld seven ears of corn, withered thin and blistered by the east wind.” Pharaoh began to wonder about this. He said to him: “You must have been behind me when I had my dream,” as it is said: For inasmuch as God hath shown thee all this, there is none so discreet and wise as thou (ibid. v. 39).

Behold from the river there emerged seven cows, well-fleshed and fine looking, and they were grazing in the reed grass.

And, behold, from the river came up seven oxen, fat-fleshed and goodjlooking, and they grazed in the midst of the sedges.

דלות ורעות תואר מאד ורקות בשר, “very thin, badly formed, and meatless;” in verse 20,27, both the cows and the stalks that were inferior are described as רקות, instead of as דקות. The reason that Pharaoh’s dream is spelled out twice was as compliment to Joseph.

ורקות בשר, “of poor quality flesh.” The descriptions of these cows/ears of corn as either רקות or דקות are nuances of רעות, how poorly they appeared to Pharaoh in his dream. [Personally, I have always thought that by varying the adjectives applicable, Pharaoh wanted to test Joseph to see if he had really been shown his dream by G–d. Ed.]

[POOR AND VERY ILL-FAVORED.] In relating the dream Pharaoh added the word dallot (poor), and in place of mareh (favored) he used the term to’ar (favored) because their meanings are similar. (In verse 3 we read that Pharaoh saw ill-favored (ra’ot mareh) and lean fleshed kine in his dream. In our verse Pharaoh describes them as poor and very ill-favored (ve-ra’ot to’ar me’od) and lean fleshed. I.E. says there is no discrepancy in the descriptions because adding a word or using a synonym does not change the meaning. He further expands on this point in his comments on Ex. 20:1 where he uses this argument to explain why there are two different versions of the Ten Commandments in the Pentateuch.)

ורקות בשר, with the letter ר instead of the letter ד the meaning is derived from רקק, as in רקיקי מצות, in Exodus 29,2 where it means “unleavened wafers.” [the author refers to the thinness of wafers describing the thinness of the flesh on these cows. Ed.]

דלות means LEAN, as (2 Samuel 13:4) “Why art thou thus becoming (דל) lean?” which occurs in the narrative of Amnon.

ורקות בשר AND LEAN-FLESHED — wherever רקות is found in Scripture it means spare (literally, deficient) of flesh; old French flouet.

לא ראיתי כהנה, Pharaoh meant that such a dream as he had did not reflect anything that he might have thought about during the preceding day, as is usual for most dreams. For what he had seen in his dream was beyond anything he had ever experienced while awake. (compare Daniel 2,29). [the novelty of Seforno’s approach is that he does not understand the word כהנה as referring merely to the frightening appearance of the lean cows. Ed.]

Meaning lean, as in... I.e., דלות does not mean impoverished.

All terms of רקות that appear in Scripture [refer to] lacking of flesh. Meaning: the words אך and רק always come to exclude something. Here, too, רקות comes to exclude. What does it exclude? Flesh. It does not mean רֵק (empty), because that word is missing the middle letter of the root [and thus would not take a dagesh in the ק].

Behold, seven other cows come up after them, scrawny, very unsightly, and lean fleshed. Here Pharaoh adds his own impression of the sight: I have not seen like them in all the land of Egypt for deficiency.

And Pharaoh said unto Joseph: “I have dreamed a dream (ibid.). As he was about to relate the dream to him, he decided to test Joseph by altering the dream slightly. He said: “Seven kine went up out of the Nile, fat and well-formed,” whereupon Joseph replied: “That is not so, you saw fat and healthy kine.” “And there were,” he said to him, “seven lean and ill-favored kine.” And Joseph replied: “You did not see this but rather ugly-appearing and thin-fleshed kine.” “And there were seven full and good ears of corn,” he continued. Whereupon Joseph answered: “That too is not so, you saw fat and good ones.” “There were seven shrunken ears of corn,” he added. And Joseph responded: “That is not so, you beheld seven ears of corn, withered thin and blistered by the east wind.” Pharaoh began to wonder about this. He said to him: “You must have been behind me when I had my dream,” as it is said: For inasmuch as God hath shown thee all this, there is none so discreet and wise as thou (ibid. v. 39).

ואם דל הוא ואין ידו משגת, “and if the afflicted person is poor and cannot afford (the price of the sheep);” we usually find the adjective דל in connection with the body, as in the case of the cows that Pharaoh saw in the dream he told Joseph about in Genesis 41,19. Compare also: “happy he who is happy when he gives his attention to the poor.” Psalms 41,2: משכיל אל דל,“ or Samuel II 13,4: מדוע אתה ככה דל בן המלך, “why are you so poorly, son of a king?!” In none of these examples does the word דל describe one’s financial status. This is why in our verse the Torah had to add the words: “for he cannot afford;”

AND IF HE BE POOR. The term dal (poor) is found with regard to the body. (It is used to describe the state of a person or an animal.) Compare, poor (dal) and very ill-favored (Gen. 41:19); Happy is he that considereth the poor (That is, the poor in body, the sick.) (dal) (Ps. 41:2); son of the king, art thou thus becoming leaner (dal) (II Sam. 13:4). The term dal is also found with regard to one who has no money. (In other words, it means poor.)

this the side of the height of the face, as in Song of Songs 4:3 "Your brow behind your veil [Gleams] like a pomegranate split open." and its called this because of the lack of flesh on it as in Bresheit 41:19 "emaciated."

Weak. Weak as [we find] "weak and bad [in] appearance". (Bereishis 41:19.)

And behold seven other cows emerged after them, poor, very bad-looking and thin-fleshed. I never saw in the entire land of Egypt, such bad looking [cows.]

And behold seven other oxen came up after them, wasted, and very eviljlooking, and lean in their flesh. I have not seen the like of them in all the land of Mizraim for badness.

הרקות , the ones mentioned as possessing only a thin layer of flesh as in verse 19.

The lean and unsightly cows ate the first seven fat cows.

neither shall it be inhabited for forty years Forty-two years of famine were decreed in Pharaoh’s dream, corresponding to the three times the dream is written. He saw seven bad cows and seven bad ears of grain (Gen. 41) and he told it to Joseph; hence we have [it mentioned] twice, and Joseph said to him, “The seven thin and bad cows and the seven empty ears,” totaling forty-two for the famine. But they had only two, as it is stated (ibid. 45:6): “For it is two years now that the famine has been on earth,” and when Jacob came down to Egypt, the famine ceased, for behold in the third year they sowed, as it is stated (ibid. 47:19): “and then you give us seed that we may live etc.,” and the forty years were paid to them now: “neither shall it be inhabited for forty years.”

The thin, bad-looking cows, ate the first seven cows, which were the healthy ones.

And the wasted and evil oxen devoured the first seven fat oxen.

These insights are thus detrimental to earning a living. The reason is that through Torah insights, heaven and earth are created, as it is written (Isaiah 51:16), “and I have declared to Zion: You are My people”—do not read this ami (My people) but imi (with Me), just as I create heaven and earth through My word…. (Zohar, Introduction, p .4b-5a). And through this all influx and blessing comes into the world, as it is written, “God will open for you His good treasury in heaven” (Deuteronomy 28:12). But when the Torah insights stem from the imagination, then “firmaments of futility” are created (Zohar, ibid.), through which famine comes to the world. Although they also contain some good, for they are words of Torah, which are the aspect of contentment, nevertheless since the bad surpasses the good, the bad therefore increases and the good is eliminated, in the aspect of “but there was no way of knowing that they were inside them” (Genesis 41:21). The aspect of the seven years of famine overpower the aspect of the seven years of contentment, God forbid, which corresponds to the bad overpowering the good to the point where the good is no longer recognizable because of the bad, in the aspect of “but there was no way of knowing…,” as explained above.

And behold, seven other cows etc. (Gen. 41:3), for the Evil Inclination comes to induce him to sin in the seven characteristics: to love the desire for money and other pleasures; to be in awe of punishment; to glorify himself; to triumph over his enemies; to praise himself; to be attached to all these things; and to take dominion for himself. And the cows swallowed etc. (cf. Gen. 41:4), for with all of the mitzvot he performs, he gives power to the Shell, God save us; and that is [the meaning of] swallowed, that is to say that the Shell swallows the Torah and the mitzvot. But no one would have known that they had eaten them etc. (Gen. 41:21), therefore when the person does teshuvah “His sins become good deeds” (Yoma 86b), meaning he extracts the good deeds that he performed from under the Shell’s hand. And Pharaoh awoke, and behold, it was a dream (Gen. 41:7), when a person awakes from a sleeping time and behold, it was a dream [halom], which suggests “He returned and healed [halim].” Based on this reason, we read the Torah portion in question on Hanukkah, because the Torah is advice as is written, I have advice [and sound wisdom; I am insight, I have strength] (Proverbs 8:14) – it advises a person how to serve God and to return to [God] (omitted)[*The notation נשמט ("omitted") appears in the Hebrew text in all editions.]. Therefore it is forbidden to use [the Hanukkah candles’] light, since a person can turn in no direction other than to God alone – not for the sake of this world and also not for the sake of the next world.

In the Midrash Lech Lecha (Bereishit Rabbah 39:1): Listen, daughter, etc., and incline your ear (Psalms 45:11) — it is compared [to a man who was traveling], etc. when he saw a castle burning. He said, "Is it possible that it lacks a governor?" The owner of the castle glanced at him, etc. As man is called a traveler, since he must always travel from one level to another. For habit becomes [second] nature. And what is natural brings forgetfulness and hides the internality of life, and this is even true with Torah and commandments if they become a habit. That is why one must constantly seek new paths and strategies. And that is why the Holy One, blessed be He, renews in His goodness the work of creation every day (alluding to one of the blessings in the morning prayers). So that nature does not become overpowering. And that is the castle. As this natural world burns everything that enters it, even though all of nature is from a point of light above. But it is drowned in nature. And nature eliminates everything, like the matter that is written: but it could not be recognized that they had come inside them (Genesis 41:21). And that is why the Holy One, blessed be He, renews in His goodness the work of creation every day. And a person must seek such novelty, as it is written: watching daily at my gates (Proverbs 8:32). And hence it is written: Listen, daughter, etc., and it repeats afterward, and incline your ear. To say that, one must always be ready to listen. And that is [the meaning of] that which is written: You, go forth (Genesis 12:1) — there is a need to always travel to — that which I will show you continuously novel understandings. That is why man is called a traveler, as anyone who stands still without renewal is immediately governed by nature. And that is why the angels above, who are not within nature, are called standing. But in this world, man is called a traveler, as mentioned above.

The pasuk "It was not apparent they had swallowed them” (Bereishit 41:21) is noteworthy because Paroh only mentioned this detail when recounting his dream to Yosef, not in his initial description. This omission and later inclusion are significant as they foreshadow Paroh's eventual forgetfulness of Yosef's contributions, leading to the enslavement of Bnei Yisrael. The explanation is that the years of famine, representing negative forces, derive their sustenance from holy sparks within the years of plenty. However, the wicked, like Paroh, fail to recognize this connection. This is why "it was not apparent"—the power of the negative forces is based on deception. Yosef, however, nullified Paroh's trickery by stating that the "entire dream is one," indicating that even Paroh had sparks of holiness from Hashem's oneness. Yosef's interpretation that the years of plenty should prepare for the years of famine also hinted at the future exile in Mitzrayim, where preparation during good times would sustain them through hardship. Through the efforts of the forefathers and Yosef, a cure was prepared before the affliction, leading to their eventual redemption. This concept extends to all exiles, which are like dreams and illusions. Complete trust in Hashem reveals the inherent good in everything. By using our strength in Torah and prayer, we can nullify these illusions. Yosef, who provided for everyone, symbolizes the breaking of the external shell of illusion to reveal the truth, a role fulfilled by the tzadik.

BUT THEY WERE STILL ILL-FAVORED. Each one of the kine was ill-favored. (Marehen (favored) is a plural; ra (ill) is a singular. Thus marehen ra is a combination of singular and plural. I.E. explains this by noting that it means each one of the kine was ill-favored. This is how the medieval grammarians explained this type of combination (Weiser).) Here Pharaoh expanded in his description of his dream and added that after the ill-favored kine had eaten the fat kine, they were still ill-favored as at the beginning. (When the dream was first described in verse 4, it was not indicated that after swallowing the seven fat kine, the seven lean ones were still ill-favored as at the beginning. Here, unlike verse 19, the addition is significant. The entire verse consists of Pharaoh’s elaboration of his dream.)

ולא נודע, concerning this comment of Pharaoh’s narrative Joseph said in verse 31 that ולא יודע השבע that during the years of famine the abundance of food during the preceding 7 years will not even be something people could remember.

ולא נודע כי באו אל קרבנה, thus Pharaoh said to Joseph at this time; he only now remembered that at the time that he had been dreaming it had appeared to him as if there was no trace of these seven fat cows having come into the lean cows. However, at the time when he had dreamt, i.e. when the Torah told us what he had dreamt it would not have been appropriate to describe anything beyond the facts, i.e. that the lean cows had eaten the fat cows. At that point in the narrative there had been no call to describe Pharaoh’s subjective reaction to what he had seen.

ולא נודע כי באו אל קרבנה, analogous to the warning in Leviticus 26,26 that even when the Israelites would have food, eating it would not satiate them. We also have a statement by our sages describing the effect of food on those who have it (in the fridge) as being different than for those who run out immediately after having eaten their last provisions. The latter cannot feel the effect of what they have eaten because they do not know where their next meal will come from. (Yoma 74)

Pharaoh adds another observation: They came into their innards, but it was not apparent that they came into their innards, as no change was discernible in the scrawny cows; and their appearance was just as unsightly as it was at first, and I awoke.

Woe to the soul when the spleen swallows it! Woe to Israel when they become swallowed-up by the mixed multitude, for about them it is stated: (Gen. 41:21) ... and it was not known that they had entered them, and their appearance was as bad as at first...

And because of this, woe to the world, when they Israel are swallowed-up in the evil mixture. And what caused it, that they were swallowed-up in their bowels, such that: (Gen. 41:21) and it was not known that they had come into them? It is because of the evil deeds in their hands, it is this that is written: (Ps. 106:35) And they became mixed up among the nations, and they learnt their deeds.

They came inside them, but it could not be recognized that they had come inside them, [because] their appearance was as bad as it was previously. Then I woke up.

And they entered into their stomach, but it could not be known that they had entered into their stomach, for their appearance was evil as before; and I awoke.

I saw in my dream, and behold, seven ears of grain growing on one stalk, plump and good.

“Reuben spoke up and said to them, did I not tell you, do no wrong to the boy” [41:22]. Reuben said to his brothers. I said that you should not sin toward the child, Joseph. You did not listen to me, and his blood is being demanded, even though you did not kill him with your own hands. Yet, it is before the Holy One as if you had killed him with your own hands, because you saw that he was not used to suffer troubles. (Bahya, Genesis, 42:22.)

And Pharaoh said unto Joseph: “I have dreamed a dream (ibid.). As he was about to relate the dream to him, he decided to test Joseph by altering the dream slightly. He said: “Seven kine went up out of the Nile, fat and well-formed,” whereupon Joseph replied: “That is not so, you saw fat and healthy kine.” “And there were,” he said to him, “seven lean and ill-favored kine.” And Joseph replied: “You did not see this but rather ugly-appearing and thin-fleshed kine.” “And there were seven full and good ears of corn,” he continued. Whereupon Joseph answered: “That too is not so, you saw fat and good ones.” “There were seven shrunken ears of corn,” he added. And Joseph responded: “That is not so, you beheld seven ears of corn, withered thin and blistered by the east wind.” Pharaoh began to wonder about this. He said to him: “You must have been behind me when I had my dream,” as it is said: For inasmuch as God hath shown thee all this, there is none so discreet and wise as thou (ibid. v. 39).

We similarly find that when Jacob was embattled against the Emorites that he referred to his conquest of the city of Shechem as something he had acquired by means of "my sword and my bow" (Genesis 48,22). There was another element to this battle: The prayer Jacob offered up helped him succeed. Onkelos translates the words בחרבי ובקשתי as בצלותי ובבעותי, "with my prayer and my entreaty." It was Jacob's custom that whenever he was involved in a confrontation he would employ three kinds of weapons which our Rabbis have referred to as מלחמה, דורון, תפלה. These may be considered as Jacob's "secret weapons." The weapon called דורון, was gifts to charity; the weapon called מלחמה was the struggle against his evil urge; the weapon called תפלה needs no homiletical interpretation. These three weapons together are what are popularly known as הקול קול יעקב. The weapon of charity is also alluded to in a Biblical passage describing soldiers going into battle. Psalms 85,14 speaks of: צדק לפניו יהלוך וישם לדרך פעמיו, "Charity goes before him as he sets out on his way." We also have a verse in Exodus 30,12 ונתנו איש כופר נפשו, suggesting that a man can use his charitable gifts to help him overcome his blood-guilt, i.e. to save him from danger in war. The fact that only men over the age of twenty had to make this contribution is a clear indication that once one is of military age it may become a life-saver.

AND HE OFFERED SACRIFICES UNTO THE G-D OF HIS FATHER ISAAC. The duty of honoring one’s father is more imperative than that of honoring one’s grandfather. Therefore the sacrifices are associated with the name of Isaac, and not with that of Abraham. Thus the language of Rashi. But this is not sufficient, for it would have been proper for Scripture to say, “and he offered sacrifices unto the G-d of his fathers,” without singling out any one person, just as Jacob said, The G-d before whom my fathers Abraham and Isaac did walk; (Further 48:15.) and in his prayer he said, O G-d of my father Abraham, and G-d of my father Isaac. (Above, 32:10.) Or Scripture should have said, “and he offered sacrifices to the Eternal,” just as it says in the case of Abraham, And he built there an altar unto the Eternal. (Ibid., 12:7.) And what need was there to explain it further? However, this verse contains a secret, which the Rabbis revealed to us there in Bereshith Rabbah: (94:5.) When Jacob was about to go down to Egypt he saw that the exile was beginning for him and his children, and he feared it, and so he offered many sacrifices to the Fear of his father Isaac (Above, 31:53.) in order that Divine judgment should not be aimed against him. This he did in Beer-sheba which was a place of prayer for his father, and from there he had taken permission when he went to Haran. (See Ramban above, 28:17.) Now Scripture uses the word z’vachim, [a term connoting peace-offerings], to inform us that they were not burnt-offerings as were his fathers’, as Abraham offered burnt-offerings. Our Rabbis have said (Zebachim 116a.) that Noachides (See Note 148 in Seder Vayishlach, also Note 222 in Seder Bereshith.) did not offer peace-offerings; they offered burnt-offerings. And concerning Noah it is clearly written, And he offered burnt-offerings on the altar. (Above 8:20.) But on account of his fear of the Eternal, Jacob offered peace-offerings in order to bring all Divine attributes into accord towards him, even as the Rabbis have expounded: (Torath Kohanim Vayikra 16:1.) “They are called sh’lamim (peace-offerings) because they bring shalom (peace) into the world.” Now his original intent was directed at the Divine attribute of power, this being nearest to Isaac. This is the explanation of that which the Rabbis mentioned in Bereshith Rabbah, (94:5.) i.e., that the duty of honoring one’s father is more imperative than that of honoring one’s grandfather. This explanation applies to that which the Rabbis have said there in yet another form: “First you greet the pupil and afterward you greet the Rabbi.” (The case refers to a procession of a Rabbi and his pupils on the road. Since the pupils travel in advance of the Rabbi, a person coming from the opposite direction would first meet the pupils and then the Rabbi. Similarly, Isaac is the pupil and Abraham is the Rabbi. Hence Jacob offered sacrifices to the G-d of his father Isaac.) I have seen this text in the Midrash of Rabbi Nechunya ben Hakanah: (Sefer Habahir, 135. See Note 42 in Seder Bereshith.) “And Jacob swore by the Fear of his father Isaac. (Above, 31:53.) Is there any one who swears by the belief of the Fear of his father? However, it was because Jacob was not yet given strength, and so he swore by the power given to his father, as it is said, And Jacob swore by the Fear of his father Isaac. (Above, 31:53.) And what is this? It is this concerning which Scripture writes, Then the fire of the Eternal fell, and consumed the burnt-offering, (I Kings 18:38.) and it is further written, For the Eternal thy G-d is a devouring fire, etc.” (Deuteronomy 4:24.) Thus far the Midrash. From the words of the Rabbis of this Midrash, we learn that it was for this reason that it does not say here, “and he offered sacrifices to the Eternal,” [but instead it says, “to the G-d of his father Isaac],” because now in Beer-sheba Jacob had already become privileged to possess his own portion [and needed only to bring all Divine attributes into accord towards him], (The words in the brackets are from the Commentary of Lvush to the Rekanati on the Torah, who quotes these words of Ramban.) as it is said, Thou wilt give truth to Jacob, mercy to Abraham, as Thou hast sworn unto our fathers from the days of old. (Micah 7:20.) It was therefore necessary to explain it now. Thus by the merit of the sacrifices, the G-d of his father Isaac appeared to him in the visions of the night (Verse 2 here.) with an ameliorated Divine attribute of justice. It is this which Scripture says concerning them, in the visions of the night, complementing that which He said, I am G-d, the G-d of thy father, (Verse 3 here.) for He is the G-d of Beth-el Who said to him in Haran, I am the G-d of Beth-el, where thou didst anoint a pillar; (Above, 31:13.) it is He Who is the G-d of thy father. This is the Name and this is the attribute. And He assured him that he should have no fear in Egypt for he will be found righteous in Divine judgment, and he will be redeemed after the affliction. This is the meaning of the Divine promise, And I will also surely bring thee up again. (Verse 4 here.) Now the Rabbi [Moshe ben Maimon] has written in the twenty-seventh chapter of the first part of the Moreh Nebuchim (Guide of the Perplexed) concerning Onkelos’ translation of the verse, I will go down with thee into Egypt, and I will also surely bring thee up again, (Verse 4 here.) [which Onkelos rendered here literally]: “I will go down with thee…and I will bring thee up.” And the Rabbi was amazed at the opinion of Onkelos, [namely, that the literal translation should be used], saying that Onkelos had exerted all his effort to remove any implication of G-d’s corporeality from all narratives in the Torah. Accordingly, in the case of any expression found in the Torah implying any mode of motion that refers to G-d, Onkelos ascribed the action to a certain glory that had been created for the occasion, or a manifestation of Divine Providence. Thus he translated And G-d came down (Exodus 19:20.) as “and G-d manifested Himself;” I will go down now and see (Above, 18:21.) as “I will manifest Myself now and see.” And if so, why did Onkelos here translate literally, “I will go down”? And so the Rabbi explained that since Scripture said at the outset of the matter, And G-d spoke unto Israel in the visions of the night, (Verse 2 here.) thus indicating that it is an account of what Jacob was told and not what actually took place, Onkelos therefore did not hesitate to literally translate the words as they were addressed to Jacob in the visions of the night, for the words in question represent an account of what Jacob was told, not what actually took place. There is thus a great difference between a communication transmitted in a dream or a vision of the night, or a communication designated as having been made in a vision or manifestation, and a communication given clearly, [not in a dream, such as communications introduced by phrases like these]: “And the word of the Eternal came unto me, saying,” or “And the Eternal spoke unto me, saying.” These are the words of Rabbi Moshe ben Maimon. Similarly he said (Moreh Nebuchim I, 48.) that Onkelos never translated expressions of “hearing” literally [when the Scriptural references were to G-d], but instead explained them as expressing that a certain matter reached the Creator, or that He accepted a prayer. Thus Onkelos translated the Eternal heard (Above, 29:33.) as “it was heard before the Eternal;” he translated the verse, I will surely hear his crying (Exodus 22:22.) as “I will surely accept his complaint.” But if the matter is as the Rabbi [Moshe ben Maimon] said, why does Onkelos shun literal translations of expressions of movement, and also avoid literal expressions of hearing due to his fear that they might indicate corporeality, but he does not in any place shy away from literally expressing “saying,” “speaking” or “calling,” whether the communication was in a dream or manifestation or overt speech, for in every case he translates: “and G-d said,” “G-d spoke,” “and G-d called unto Moses”? These expressions likewise signify corporeality, and Onkelos should have translated, “and it was said from before G-d,” or “and the glory of G-d said,” or “and G-d willed,” as is appropriate in each case, just as the Rabbi has explained (Moreh Nebuchim I, 65.) with reference to the terms “speaking” and “saying” when they refer to G-d. And why did Onkelos avoid literal translation in the case of “hearing” and did not do so with respect to “seeing,” which he translated as: “and the Eternal saw”? (Above, 6:5.) And that which the Rabbi has said (Moreh Nebuchim I, 48.) that “seeing” indicates mental perception as well as the sensation of sight, this applies all the more to “hearing” for it is employed in many places to indicate mental perception and will, such as: And Abram hearkened to the voice of Sarai; (Above 16:2.) Hear the voice of my supplications; (Psalms 28:2.) Yea, when ye make many prayers, I will not hear; (Isaiah 1:15.) And it shall come to pass, if thou shalt hearken diligently unto the voice of the Eternal thy G-d. (Deuteronomy 28:1.) And so also, leiv shomei’ah (I Kings 3:9.) (literally: a hearing heart, an understanding heart), and so also in the case of most of [the verses cited by Rabbi Moshe ben Maimon]. So Onkelos should not have been apprehensive of expressions of “hearing” as they only indicate acceptance of a matter by G-d and His being pleased with it, for he does not avoid literal translations of expressions of sight any place, but translates it literally in all cases even when seeing alone is involved. However, where a matter is not conceived by sight alone, but requires attention and discernment, Onkelos renders it as befits the subject. For example, when Scripture says, Because the Eternal hath looked upon my affliction, (Above, 29:32.) [Onkelos rendered it as, “because my affliction is manifested before the Eternal”]. The verse, I have surely seen the affliction of My people, (Exodus 3:7.) [was rendered by Onkelos as, “the enslavement of my people is manifest before me,” and the verse], And G-d saw the children of Israel, (Ibid., 2:25.) [he rendered as, “and the enslavement of the children of Israel was manifest before G-d],” since His seeing them was not just as a matter of perceiving their bodies but of His attention to their situation and His knowledge thereof. This is Onkelos’ method throughout the Torah, and not as the Rabbi’s opinion would have it, as a consquence of which opinion he had to declare [our version of Targum Onkelos] erroneous (Ramban refers here to Chapter 48 of the first part of the Moreh Nebuchim mentioned above, in which Rabbi Moshe ben Maimon (Rambam) sets forth the theory that Onkelos always renders “seeing” literally except where it is connected with wrong, injury or violence, in which cases he expresses it as “It was manifest before the Eternal.” Onkelos is thus consistent with the prophetic phrase, Thou canst not look on iniquity (Habakkuk 1:13). However, Rambam mentions that he found three passages which contradict his theory. One is the verse, And the Eternal saw that the wickedness of man was great upon the earth, (above, 6:5), and the other two are mentioned in the following note. In these three cases which are connected with wrong and violence, Onkelos should have expressed “seeing” in the form of “being manifest before the Eternal,” and yet he translated them literally! Rambam then concludes that our version of Onkelos is inaccurate in those three cases! It is this conclusion of Rambam with which Ramban takes issue in the text before us.) in [the following three places: the verse mentioned above, namely, And the Eternal saw], (Above, 6:5.) and two other verses, (And G-d saw the earth, and behold it was corrupt, (above, 6:12). And the Eternal saw that Leah was hated, (above, 29:31).) which Onkelos translated as, “and He saw,” since these translations do not fit his theory. With reference to expressions of “passing” Onkelos paraphrased and thus translated the expression, And the Eternal passed by before him, (Exodus 34:6.) as, “and He caused His Presence to pass before his [Moses’] face.” He did this so that the passing object would be, in accordance with Onkelos’ opinion, something created, as he would not ascribe any expression of motion to the Creator in accordance with what the Rabbi has mentioned. (Moreh Nebuchim I, 21.) But if this is so, why did Onkelos literally translate the verse, The Eternal thy G-d, He will go over before thee? (Deuteronomy 31:3. In our version of Onkelos, the text reads, “His word will go over.” Ramban’s objection is thus removed.) This is a form of motion occurring in a narrative (As opposed to “the visions of the night.” See the beginning of the section where Ramban explains this distinction which Rambam makes.) and yet Onkelos was not apprehensive about it! Similarly, Onkelos translated the verse, And Israel saw the great hand, (Exodus 14:31.) as, “and Israel saw the power of the great hand.” He added the term “power” due to the subsequent expression, that the Eternal did, (Exodus 14:31.) yet he left intact the expression, “the great hand” and was not apprehensive and fearful of the term “hand” being ascribed to G-d and did not paraphrase it at all! He did the same in literally translating, written with the finger of G-d. (Ibid., 31:18.) The Rabbi’s answer (Moreh Nebuchim I, 66.) that Onkelos thought that “the finger” was a created instrument which, by the will of the Creator, engraved the writing on the tablets, is not the truth. There is the verse, At His right hand was a fiery law unto them, (Deuteronomy 33:2.) in translation of which Onkelos wrote, “His right hand,” and he was not apprehensive of “the right hand writing,” that is lest it indicate corporeality, and such is the case also with “the finger” as mentioned above. He furthermore literally translated: Thou stretchest forth Thy right hand (Exodus 15:12.) as, “Thou raisest Thy right hand.” So also the verses: Thy right hand, O Eternal, dasheth in pieces the enemy; (Ibid., Verse 6.) Thy strong hand; (Deuteronomy 3:24.) By a mighty hand, and by an outstretched arm; (Ibid., 4:34.) And My hand take hold on judgment; (Ibid., 32:41.) The eyes of the Eternal thy G-d are always upon it. (Ibid., 11:12.) [Onkelos literally translated all of these verses without fear that the terms “hand” and “eyes” might indicate corporeality.] Now in the case of Jacob, the Scriptural narrative begins, And he dreamed, and behold a ladder set up on the earth, etc., and yet Onkelos, fearing corporeality, translated [the verse, And, behold, the Eternal stood beside him], (Above, 28:12-13.) as “and, behold, the Glory of G-d stood beside him,” and he did not translate literally, “and, behold, the Eternal” although it was in a dream. (Rabbi Moshe ben Maimon’s thesis is that the reason Onkelos did not paraphrase the verse, I will go down with thee into Egypt, but translated it literally, is that the narrative begins with a statement that it was in a vision of the night. Ramban questions this thesis, for in the story of the ladder, which is also introduced as a dream, Onkelos avoided possible indications of corporeality, and accordingly he paraphrased the verses.) He further translated the expression, And, behold, I am with thee, (Above, 28:15.) as “and, behold, My word will be in thy help,” and did not say literally, “and, behold, I am with thee,” just as he literally translated, “I will go down with thee,” even though the story of the ladder is a statement of what Jacob was told, [not a narrative of what took place], and is completely analogous to the narrative of the dream here. Again, Onkelos literally translated the expression, And I will be with thy mouth, (Exodus 4:12.) [even though the story there is not introduced as a vision of the night or a dream], and on the other hand he translated the verse, And He said, Certainly I will be with thee, and this shall be the token unto thee, (Ibid., 3:12.) as “behold, My word will be with thee.” Furthermore, Onkelos does not always translate literally in the case of dreams. Thus he rendered the verses, And G-d came to Abimelech in a dream of the night, (Above, 20:3.) And G-d came to Laban in a dream, (Ibid., 41:22.) as “and the word came from before G-d.” Should you say that Onkelos paraphrased it there because he was concerned lest one think that G-d came to them before the dream, and one might thus think that G-d’s appearance actually took place, [this would still not justify his using the expression, “and the word came,”] for in the case of Solomon it is written, In Gibeon the Eternal appeared to Solomon in a dream, (I Kings 3:5.) and yet Jonathan ben Uziel (See Note 152 in Seder Noach.) translated it as, “G-d revealed Himself to Solomon,” even though, according to Rabbi Moshe ben Maimon, a narrative introduced as a dream is rendered by Onkelos and Jonathan as it was actually said. They find no difficulty in translating such a statement literally, even though the expression connotes corporeality, because since it occurs in a dream, they understand that it is inexact. Thus in the case of Solomon, since the Eternal appeared to him in a dream, it was proper for Jonathan to give a literal account of the occurrence, for since Scripture relates that it was in a dream by night, (I Kings 3:5.) one would himself infer that it was not real but only a dream in which the person dreaming imagined it to be so. [Now since Jonathan did not paraphrase the account of Solomon’s dream, although Onkelos did so in the case of the dreams of Abimelech and Laban, it thus helps to disprove the thesis of Rabbi Moshe ben Maimon that accounts of what occurred in man’s imagination are not paraphrased by the Targum.] Now do not think that Jonathan ben Uziel did this because the term “seeing” in reference to dreams is not found in Aramaic — for the verse, And I saw in my dream, (Above, 41:22.) is indeed translated [in Targum Onkelos] as “I saw,” and in the case of the dream of Nebuchadnezzar, it likewise says in Aramaic, Thou O King, sawest. (Daniel 2:31.) And so did Onkelos translate the verse, Your murmurings are not against us, but against the Eternal, (Exodus 16:8.) as “but against the word of G-d.” Onkelos thus paraphrased here even though there is no fear or apprehension of corporeality connoted by literal translation. Likewise, he translated And the people spoke against G-d, and against Moses (Numbers 21:5.) as, “and the people murmured against the word of G-d.” So also the verses, Between Me and you, (Above, 9:12.) and Between G-d and every living creature, (Ibid., Verse 16.) were translated by Onkelos as: “between My word and you,” “between the word of G-d and every living creature.” There are many similar examples [of verses which he paraphrased in spite of the fact that there would have been no apprehension of intimating corporeality had he translated literally]. And so also he translated The Eternal watch (Ibid., 31:49.) as “the word of G-d watch;” G-d is witness (Ibid., Verse 50.) as “the word of G-d is witness.” Yet there would be no apprehension of corporeality had those expressions been literally translated. Besides, what sense is conveyed here by the expression, “the word of G-d’ watch or witness”? Similarly the verse, Swear unto me here by G-d, (Ibid., 21:23.) is rendered by Onkelos as “swear unto me by the word of G-d,” although people who swear do not mention, “I swear by the word of G-d.” There are many other such cases in Onkelos, and their secret meaning is known to the learned students [of the mystic lore of the Torah]. Likewise, with respect to the term “standing” when applied to G-d, the Rabbi said (Moreh Nebuchim I, 28.) that Jonathan ben Uziel’s intent was to explain it as meaning “to endure permanently,” and therefore he translated the expression, And His feet shall stand, (Zechariah 14:4.) as “and He will appear in His might.” So also all expressions denoting contact and motion were rendered by him as “the might of G-d.” Yet Onkelos had no apprehension of the term “standing.” and he translated it literally: Behold, I will stand before thee there upon the rock. (Exodus 17:6.) And concerning that which the Rabbi has said (Moreh Nebuchim I, 27.) that all expressions denoting any mode of motion are rendered by Onkelos as the revelation of the Divine Presence, or the manifestation of a certain Glory that had been created for the occasion, now Onkelos avoids even literal translation of verses which mention “seeing” the Glory [of G-d, and would certainly oppose using it to denote expressions of motion]. Thus he translates the verse, And the glory of the Eternal appeared unto all the congregation, (Numbers 16:19.) as “and the glory of G-d was manifested,” just as he said in translation of the verse, And the Eternal came down, (Exodus 19:20.) “and the Eternal manifested Himself,” and did not translate it literally as “and the glory of the Eternal appeared.” He also likewise translates “seeing,” when referring to angels, as “and he manifested himself.” (Onkelos, ibid., 3:2.) Now if it is as the Rabbi [Moshe ben Maimon] said (Moreh Nebuchim I, 27.) that in the case of angels, or manifestation of a certain glory that had been created for the occasion, Onkelos does not hesitate to literally translate expressions denoting corporeality, it would have been proper for him not to avoid expressions of literal “seeing” of angels by man, and should there translate it as “and he appeared,” just as he has literally rendered the verse, For I have seen ‘Elokim’ face to face, (Above, Verse 32.) as “for I have seen an angel of G-d.” Heaven forbid that the Divine Presence or the Glory created for the occasion be anything except the glorious Divine Name, blessed be He, as the Rabbi has expressed himself here (Moreh Nebuchim I, 27.) and in many chapters of his book. Thus Onkelos translated the expression, If Thy face go not, (Exodus 33:15.) as “if Thy Divine Presence go not among us.” Now, other than the glorious Divine Name, blessed be He, Moses did not want a special Glory created to go with him, since the Holy One, blessed be He, had already told him, Behold Mine angel shall go before thee, (Ibid., 32:34.) and Moses was not pleased with it. He instead wanted that G-d in His own glory should go with him. Also, after G-d heard his plea and told him, I will do this thing also that thou hast spoken, (Ibid., 33:17.) Moses said, Let the Lord, I pray thee, go in the midst of us, (Ibid., 34:9.) and this Onkelos rendered as “let now G-d’s Divine Presence go among us.” (We thus see that even here, where it is clear from the context that the verse refers to G-d and not an angel, Onkelos does not hesitate to translate “going” literally.) He similarly translated the expression, Thou canst not see My face, (Ibid., 33:20.) “thou cannot see the face of My Divine Presence, for man shall not see Me.” [In translating the verse in the book of Ezekiel, Blessed be the glory of the Eternal from His place,] (Ezekiel 3:12.) Jonathan ben Uziel said, “Blessed be the glory of the Eternal from the region of His Divine abode.” Now if by this “Glory,” [which is mentioned in the book of Ezekiel] Scripture refers to the Creator in His true essence, analogous to the verse, Show me, I pray Thee, Thy glory, (Exodus 33:18.) which the Rabbi has indeed so interpreted, (Moreh Nebuchim I, 54 and 64.) then how did [Jonathan ben Uziel] in translating the verse mention “the region of His Divine abode” [when the terms “region,” “abode,” etc., indicate corporeality]? And if one would say that the verse in Ezekiel refers to a certain glory that had been created for the occasion, as is the opinion of the Rabbi with respect to the verse, And the glory of the Eternal filled the tabernacle, (Exodus 40:35. Moreh Nebuchim I, 64.) and other similar verses, then how did the angels direct their words, “Blessed, etc.,” towards it when he who blesses and prays to a glory created for an occasion is as he who worshipped idols? The teachings of our Rabbis also contain many texts which indicate that the name Shechinah (Divine Presence) is identical with G-d, blessed be He. But all these subjects, [some of which are rendered literally and some of which are paraphrased, are not influenced by a fear of using terms denoting corporeality but rather by secrets] of the Cabala (See Note 56 in Introduction to Sefer Bereshith.) known to Onkelos and Jonathan ben Uziel, and the secrets thereof are revealed to those who know the mystic lore of the Torah. Thus in the Revelation on Mount Sinai, wherever Elokim is mentioned in that section, Onkelos renders it as “the Glory” or “the Word of G-d,” but when Scripture mentions the Tetragrammaton he does not so render it. All this is done by Onkelos with extraordinary care and wisdom, and I will yet mention (See Ramban on Exodus 20:19.) this with the help of G-d, blessed be He. Now the reason that Onkelos literally translated the verse, And ‘Elokim’ spoke all these words, saying, (Ibid., 20:1.) [rather than render it, “and the Glory of G-d spoke,” as he usually does wherever Elokim is mentioned], is that it is said, Face to face the Eternal spoke (Deuteronomy 5:4.) unto your whole assembly. (Ibid., Verse 19.) The student learned [in the mystic lore of the Cabala] will understand. However, the reason why Onkelos here literally translated, I will go down with thee to Egypt, [and did not paraphrase it as “My Glory will go down with thee],” is that he wanted to allude to that which the Rabbis have said: (Mechilta Shirah 3. See also Megillah 29a.) “When they were exiled to Egypt, the Divine Presence went with them, as it is said, I will go down with thee to Egypt. When they were exiled to Elam, the Divine Presence went down with them, as it is said, And I will set My throne in Elam.” (Jeremiah 49:38.) Thus both the verse which speaks of G-d “saying” [namely, And He said, I am G-d, the G-d of thy father, etc.], (Verse 3 here.) and [the verse which speaks of G-d] “going down,” [namely, I will go down with thee], are alike [for they both refer to the Creator in His true essence], as I have explained above, and therefore he could not, under any circumstances, have translated in any other way, as I have hinted. But there in the case of Jacob’s dream, Onkelos could not have literally translated, “and behold I am with thee,” [and was forced to paraphrase it as, “and My word will be in thy help],” (Above, 28:15.) because it is written there, And, behold, the Eternal stood beside him. (28:13. Since the Tetragrammaton (“the Eternal”) represents the attribute of mercy, had Onkelos literally translated Verse 15, “and, behold, I am with thee,” it would have indicated that this attribute would follow Jacob into exile since at the outset of this matter in Verse 13, Scripture uses the Tetragrammaton. Hence Onkelos translated Verse 15 as, ‘and My word will be in thy help,’ which is a reference to the attribute of judgment. (Bei’ur Ha’lvush to Rekanati on the Torah, who quotes the words of Ramban.)) The student learned [in the mystic lore of the Cabala] will understand. And due to the fact that Onkelos found the meaning of this verse not to be in line with its plain meaning, he therefore spurned [literally translating the rest of the verse, and rendered it as referring to assistance], and thus he said, “My word will be in thy help,” instead of saying “My word will be with you,” as he said in the case of Moses. (Ibid., 3:12.) And may G-d show us wonders in His Torah.

מלאתך, the heave for the priest of your grain harvest. The word מלאה appears to be borrowed from Genesis 41,22 where the good ears of corn in Pharaoh’s dream are described as such.

Then I saw in my dream that behold seven ears of grain [corn], wholesome and good, came up on one stalk.

And I saw in my dream, and, behold, seven ears arose on one stalk, full and good;

WITHERED. The word tzenumot (withered) is not found elsewhere in Scripture. Its meaning is the same as that of rekot (empty). (Joseph in verse 27 refers to the ears as rekot (empty). In our verse they are described as tzenumot. According to I.E., Joseph substituted a synonym. I.E. explains these substitutions in his comments on verse 19.) Others say that tzenumot means images, (In a manner of speaking images are imitations. Similarly applying this concept these things were in the shape of ears but empty on the inside (Krinsky). Or images have no practical use, neither did these ears (Cherez). Weiser suggests that what I.E. says is that images are hard; these, too, were hard and could not serve as food. According to the latter interpretation I.E. agrees with Rashi who interprets tzenumot as hard.) for that is its meaning in Arabic.

צנמות, a word which is understood based on our sages (Rashi, Ram’ban) quoting the expressionפת צנומה בקערה (Berachot 39, “dried bread placed in a dish to soak it in water.”) The interpretation of the dream is now perfectly clear.

‘TZ’NUMOTH,’ THIN. Tz’numa is Aramaic for “a rock.” That is, they are like wood without sap and hard as rock. But Onkelos translated, natzan lakyan (their blossom is stricken), i.e., there is nothing in them but their withered blossom because they were empty of grain. Thus the language of Rashi. But ears of corn when empty of grain have no blossoms! Pharaoh also did not see the ears of corn when they blossomed; he saw them full and good, (Verse 22 here.) and thin, and parched with the east wind. (Verse 23 here.) Likewise, Rashi’s interpretation deriving tz’numoth from tz’numa as signifying “rocky” is also not correct. Thin ears of corn are not as hard as rocks. But the meaning of tz’numoth is “separated,” [fragmented] into many pieces. It is the Rabbinic word: (Berachoth 39a.) “Bread hatz’numa in a bowl requires the blessing of hamotzi,” (The standard blessing for bread.) the word hatz’numa meaning “cut bread,” or more exactly, pieces of bread (Rashi, however, in his commentary to Berachoth, translates it as “hard pieces of bread.” This is consistent with his interpretation here.) in a bowl upon which he pours soup, and each part is eaten without any other bread. This likewise is the meaning of the Targum, who uses the word natzan, which signifies “cut and deficient.” The usage of the word natza is similar to that in the saying of the Rabbis: (Baba Bathra 54a.) “If one transfers dirt from a malya into malya or natza into natza, it does not constitute taking possession, (In order to take legal possession of a field, the buyer must perform some constructive act indicating ownership, such as fixing a fence, etc. But this particular act, as explained further, contributes nothing to the field.) but if he takes malya and throws it into natza, it does constitute an act of taking possession.” Now a high place in a field solidly filled with earth is called malya, and one in which there is an appreciable shortage of earth is called natza. (Thus if the buyer took earth from one malya to another, or from one natza to another, he has not improved the land. Hence it does not constitute an act of taking possession. But if he took earth from a malya and filled in a natza, he has performed a constructive act, and it therefore constitutes an act of taking possession.) Here likewise the opposite of “full ones” is tz’numoth, and (the singular) natzan is the opposite of malyan (a full one). The situation described here in the verse is that the ears were not full of grain but that there were empty spots without grain in them, and in other places, higher up on the stalk, the ears were wind-beaten and empty. This was why Joseph used the word reikoth (empty ones), (Verse 27 here. Compare Verse 23.) instead of tz’numoth as there were there places on the ears which contained no grain whatever.

וצנומות, its meaning is in accordance with the context in which the word appears. It is unique in Scriptures. One may suggest that the word means the same as in the Talmud Baba Batra 18 where it refers to something hard as stone, devoid of any moisture.

צנמות PARCHED — In Aramaic צונמא signifies a rock. They are like wood without moisture and as hard as a rock. But in the Targum it is translated by נצן לקין “their blossom is stricken” — there was nothing in them but the withered blossom, because they were empty of grain).

Onkelos translates it נצן לקין... Question: Why does Rashi cite Onkelos, when he already cited a [differing] Aramaic translation, “dry as a stone”? [The answer is:] It seems Rashi is thereby answering a question. Pharaoh had said to Yoseif that the ears were צנומות, but Yoseif did not interpret this at all. He interpreted only “bad-looking” and “thin” (v. 27). Furthermore, in Pharaoh’s above-stated dream it does not even mention צנומות. We are forced to say that Pharaoh told him something he never dreamed because he wanted to find out whether Yoseif would interpret correctly. Pharaoh reasoned: if he grasps this, he then understands the [correct] interpretation of the dream. Yoseif grasped it and did not interpret צנומות at all. Perforce, this is the plain meaning of Scripture. Rashi questions this: how did Yoseif grasp it? Was he a prophet? [To answer this,] Rashi cites the first Aramaic translation of צנומות, “dry as a stone.” Yoseif reasoned that צנומות could not have been in the dream because if the curse was to the point of “dry as a stone,” the world could not survive. Yoseif assumed there must have been some moisture. But a question remains: How do we know that צנומות means “stone”? Perhaps it means נצן לקיין, [as Onkelos says]? Thus Rashi explains that also Onkelos’ translation conveys lack of moisture, since נצן means, “They had only the נץ... no seeds.” (Maharshal)

Behold, seven ears of grain, parched, thin, and blighted by the east wind, growing after them.

צנומות, according to Rashi the word means, “stone-hard,” meaning that it is completely dried out from seed as translated by Onkelos. נצן לקין. Nachmanides questions how one can speak of נץ when the subject is kernels, a stage when נצים, blossoms, have long disappeared. Pharaoh had not seen any of these growing stalks of grain in a stage of budding, blossoming. He had only seen them after their growing process had been completed and the kernels were either full and healthy looking, or dried out, windblown, proof of harvest failure. Therefore, he explains the word צנומות to mean “split open into many small sections”. A similar word is commonly used to describe bread which has shrunk due to being dried out, פת צנומה. Such bread remains are sometimes placed in a bowl, so that when mixed with milk or some other liquid it can be made edible again. The word נצן is also understood as meaning something hollow, empty, lacking earth, i.e. the word is the opposite of מלאה, full. The husks were not full of wheat kernels as they should have been. When the Torah reports the dream objectively, [not as remembered by Pharaoh, Ed.] it said of Pharaoh והנה עומד על היאור, “and here he was standing above the river.” When Pharaoh relates the dream to Joseph, he does not describe himself as having stood above the river, but as having stood on the banks of the river, על שפת היאור. This was Pharaoh’s way of paying tribute to the river which was the mainstay of Egypt’s economy, so much so that Pharaoh worshipped the river as a deity. Describing himself as “standing above the river,” would have been an insult to the river in Pharaoh’s eyes. This consideration also explains why in the Torah’s report, both the good cows and the starved-looking cows are described as “rising from the river,” whereas in Pharaoh’s report the good cows are described as “rising from the river,” whereas the poorly looking cows are simply described as “following behind them,” and no mention is made of the word “the river.” The river must not be perceived as the origin of anything negative. It is always a source of blessing in the eyes of those who worship it as a deity. Pharaoh also described the appearance of the good cows as “of healthy flesh and of well formed shape,” whereas the Torah’s report describes them as “of beautiful appearance and healthy flesh,” in that order. We find similar minor variations in the description by Pharaoh of the poorly looking animals, and the objective description by the Torah of the same phenomenon. Joseph points out to Pharaoh that he had not told him precisely what he had seen, but had given him an edited version. Nonetheless, he says,” it is all one dream,” [even if you have tried to confuse me by not relating it accurately, Ed.] The interpretation of the dream, i.e. what it portends, is not affected by the changes you have made in how you related it. When Pharaoh heard that Joseph had first hand knowledge of his dream not from his mouth but from a higher source, he was dumbfounded and convinced that he had truly received a message from G’d, one that had required a man of Joseph’s caliber to reveal its meaning to him.

And Pharaoh said unto Joseph: “I have dreamed a dream (ibid.). As he was about to relate the dream to him, he decided to test Joseph by altering the dream slightly. He said: “Seven kine went up out of the Nile, fat and well-formed,” whereupon Joseph replied: “That is not so, you saw fat and healthy kine.” “And there were,” he said to him, “seven lean and ill-favored kine.” And Joseph replied: “You did not see this but rather ugly-appearing and thin-fleshed kine.” “And there were seven full and good ears of corn,” he continued. Whereupon Joseph answered: “That too is not so, you saw fat and good ones.” “There were seven shrunken ears of corn,” he added. And Joseph responded: “That is not so, you beheld seven ears of corn, withered thin and blistered by the east wind.” Pharaoh began to wonder about this. He said to him: “You must have been behind me when I had my dream,” as it is said: For inasmuch as God hath shown thee all this, there is none so discreet and wise as thou (ibid. v. 39).

בבכורות – at the time when the produce are in their ripening stage and are in their fullness and the basket includes less of them from what it holds of them at the end of the summer, when they begin to reduce in size and they are shriveled [and] thin (see Genesis 41:23).

And behold seven ears, shriveled, thin [smitten] and scorched [beaten] by the east wind, grew up after them.

and, behold, seven ears withered, thin,* blighted with the east wind, sprang up after them.

I have told my sorcerers, but nobody can explain it to me - All this seems unnecessary [ed. that he has told his sorcerers]. [It also seems unnecessary] that he as already said nobody could explain it. Furthermore, we must investigate why the Sages (חכמים) aren't mentioned, because it says (Genesis 41:8) that he also sent for the Sages. Rather, this is simply referring to the question that Pharaoh asks Joseph. Joseph was wondering why Pharaoh hadn't consulted with his sorcerers, and Pharaoh responds that he had but they couldn't answer him. And from there, there's no cause to wonder about [why] the Sages (חכמים) [were not mentioned] because their wisdom wasn't sufficient enough to understand the deep details of such a dream. But the sorcerers who made magic needed such details in order to interpret the dream, and if so, it is obvious that [he didn't need to mention the Sages]. [summary - the Sages and the sorcerers needed each other to properly interpret the dream, and thus the fact that one of them couldn't do anything logically implies the other couldn't as well].

ואין מגיד לי. He noted that all his professional wise men proceeded from the premise that they had to interpret two separate dreams. Pharaoh, however, was convinced that it was one dream as he himself had said when telling it and introducing his narrative in verse 22 with the word בחלומי, “in my dream.” (sing.)

The thin ears swallowed the seven good ears. I told it to the magicians, but no one could tell me. Since I have not received a satisfactory interpretation from the magicians, I await your response.

And when the king heard the words of the chief butler the king gave orders that the wise men ‎of Egypt be not slain. And the king commanded further unto his servants to bring Joseph ‎before him, and he said unto them: Go ye unto him, but do not frighten him lest he be ‎confused and unable to speak correctly. And the servants of the king went unto Joseph and ‎they took him hastily from the dungeon, and they shaved him and changed his prison ‎garments, and he came before the king. And the king was seated upon his throne in his royal ‎garments, girt with the golden Ephod, and the ornaments that were upon him sparkled, and ‎the carbuncle and the ruby and the emerald flashed, and all the precious stones that were ‎upon the head of the king were blazing, and Joseph was greatly astonished at the sight of the ‎king. And the throne upon which the king sat was covered with gold and with silver and with ‎onyx stones, and there were to it seventy steps. And it was the rule in all the land of Egypt, ‎when a man came to speak unto the king, and if he was a prince or one highly esteemed by ‎the king, that he ascended toward the king up to the thirty-first step, and the king would ‎descend to the thirty sixth step and speak unto him. And if he was of the common people, he ‎ascended to the third step, and the king descended to the fourth and spoke unto him. And it ‎was further their rule that every man who understood to speak the seventy languages, he ‎would scale the seventy steps, and while ascending he would speak until he reached the king. ‎And any man that knew not all the seventy languages was permitted to ascend the steps ‎according to the number of his languages. And it was a law in Egypt, in those days, that no man ‎could be king over them unless he knew the seventy languages. And when Joseph appeared ‎before the king he bowed down before him to the ground, and he ascended three steps, and ‎the king sat down on the fourth and he spoke unto Joseph saying: I have dreamed a dream ‎and no one can interpret it correctly. And I commanded to-day all the magicians of Egypt and ‎all the wise men came before me, and I told my dream unto them, but there was none among ‎them to interpret it correctly. And now I have heard of thee this day that thou art a wise man, ‎know ing to interpret correctly every dream. And Joseph answered Pharaoh saying: Let the ‎king relate his dream which he hath dreamed, for verily his interpretation is with God. And ‎Pharaoh related his dream unto Joseph concerning the cows and concerning the ears. And ‎when the king ceased speaking, ‎

There is, however, another observation on the isue of the repetition of anecdotes that involve changes in expression and words, such as the story of Eliezer and the story of the dream of Pharaoh. (31. In Gen. 24 Eliezer repeats, with small changes, the events that had occurred previously, as described in the Torah. In Gen. 41:1-24 Pharaoh’s dreams are first described as they happened, and then as they were related by Pharaoh, with small changes.) Easy subject matter is to be taken as metaphorical and analogous to more difficult matters, as the sages said, “Extrapolate from the explicit to the implicit,” (32. BT Yoma 59a.) which is also what all the philosophers usually say. Now Moses in the Torah on several occasions repeats things with small changes, especially | in Deuteronomy. (33. He means that by learning to be precise in these stories in Genesis, one is able to be similarly precise in the matters of faith as outlined in the repeated passages in Deuteronomy.)

[218] And after I had waked I slept, and saw again in my sleep that seven ears of corn came up on one stalk, full and good, and other seven ears thin and wind-blasted grew up beside them, and the seven ears swallowed up the good and full ears” (Gen. 41:17–24).

The thin [smitten] ears swallowed the seven good ears. I said this to the wizards, but none of them could tell me [its meaning].

And the seven thin ears devoured the seven good ears. And I told the magicians, but there is no one who can teach me.

Genesis 47,19. “and provide us with seed so that we ‎may live and not die.” See Rashi’s commentary on ‎this verse who explains that since the arrival of Yaakov in Egypt ‎and his blessing, the people had begun to sow seed again ‎although the famine had been predicted to last for seven years. ‎Compare also the answer to the question of Nachmanides how ‎Yaakov was able to annul an interpretation given by his son of ‎Pharaoh’s dream according to which the famine would last for ‎seven years. After all, Joseph had spoken in the name of G’d when ‎he had told Pharaoh: ‎את האלוקים עושה הגיד לפרעה‎, “G’d has ‎revealed to Pharaoh that which He is about to do.” (Genesis 41,28) ‎Joseph had implied that no tzaddik could interfere with this ‎decree of G’d, although the Talmud in Moed Katan 16 told ‎us of the ability of the tzaddik through his prayer to bring ‎about a cancellation of harmful decrees. We must answer that ‎what Joseph had told Pharaoh at that time concerned the existing ‎circumstances, when there was no tzaddik in Egypt whose ‎prayer could influence G’d to rescind part or all of His decree. ‎With the arrival of Joseph’s father in Egypt, circumstances had ‎changed, as there now was a tzaddik of sufficient caliber to ‎bring about a cessation of this decree. This is why Joseph could ‎hand out seed and this was not a waste.‎

Thus this imagination, which is the aspect of the evil forces, a disembodied spirit, seeks for itself a body in which to reside. It goes to those who study Jewish law, because they create everything through their words of Torah. that through them a body will be created for it in which to be enclothed. {“Yosef said to Pharaoh, ‘Pharaoh’s dream has a single meaning…. The reason that Pharaoh had the same dream twice is because the process has already been set in motion by the Lord, and the Lord is rushing to do it’” (Genesis 41:25, 32).}

את אשר אלוקים עושה, “that which G-d is about to do etc.;” what He wishes to do in His world He has revealed to Pharaoh, seeing that he is a king and has been charged with looking after his people, He has provided him with a means to do his duty.

את האלוקים עושה הראה לפרעה. "G'd has informed Pharaoh of what He is about to do." Berachot 55 mentions that there are three matters concerning which G'd Himself makes public annoucements; abundance of crops, famine, and a good leader. The Torah informs us that G'd had informed Pharaoh in his dream concerning all these three matters. There would be a period of abundance of agricultural products; there would come a famine; Pharaoh was given a chance to appoint a leader who could head off the impact of the famine. Even though Joseph did not mention who that person should be, the fact that G'd had withheld the interpretation of the dream from all other potential candidates for such leadership and had brought Joseph to Pharaoh's attention through the chief butler who had told him what happened to him, made Joseph a natural choice for this appointment. When the Torah says: הגיד לפרעה, this means that G'd gave Pharaoh the means to make the necessary provisions. Joseph himself spelled this out for Pharaoh in verse 33.

אשר האלוקים עושה, He has told Pharaoh what He will do in the near future. One king spoke to another king, seeing that the king is charged with making provisions against all eventualities.

41, 25. חלום פרעה אחד הוא, and this is why all your interpreters have failed to come up with the correct answer.

את אשר אלוקים עושה הגיד לפרעה, the fact that G’d gave Pharaoh advance knowledge of what He was about to do is another reason that your interpreters could not come up with the right interpretation.

Joseph said to Pharaoh: Although you saw two different dreams, in fact the dream of Pharaoh is one; that which God does, He told Pharaoh. It is a prophetic dream in which you were informed of future events.

“Pharaoh’s dreams are one and the same” [41:25]. Joseph responded. Do not think, Pharaoh, because you saw seven cows in the dream and later saw seven ears that these are two different things, but it is one dream. The Holy One who is showing you that there will first be seven years of much grain. There were the seven good cows and the good ears, and the seven bad cows and seven bad ears mean that there will be seven years of great hunger. Therefore, the dream was repeated twice, once it was cows and once ears. This shows that the Holy One will soon bring satiety and hunger. Hizkuni asks a question here. Joseph also had two dreams, one after another, about his brothers and they were not fulfilled immediately. The explanation is that with Pharaoh there were two dreams in one night. Therefore, they were fulfilled quickly. However, Joseph’s dreams did not occur in one night. (Hizkuni, Genesis, 41:32.)

“It was in the morning and his spirit was troubled; he sent and summoned all the magicians of Egypt, and all its wise men; Pharaoh related his dreams to them but no one could interpret them for Pharaoh” (Genesis 41:8). “It was in the morning and his spirit was troubled [vatipaem ruḥo],” and elsewhere it says: “His spirit was troubled [vatitpaem ruḥo]” (Daniel 2:1) (Written with the letter tav doubled.) – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: Here, he knew the dream and sought an interpretation from [Joseph]. But there, [he sought to know] the dream and its interpretation. (Nebuchadnezzar was troubled by a dream he had, but he no longer remembered the dream, and asked his magicians to tell him the dream and its meaning (see Daniel ch. 2). ) Rabbi Neḥemya said: The dream of the idol and the dream of the tree. (The tav is doubled regarding Nebuchadnezzar because he had two entirely separate dreams, one concerning the idol (see Daniel 2:29–45) and one concerning the tree (see Daniel ch. 4), whereas Pharaoh’s two dreams were really just a doubling of one dream (see Genesis 41:25). ) The Rabbis say: [It states] “vatitpaem ruḥo” there in order to accord prominence to four. (Daniel, Ḥananya, Mishael, and Azarya all rose to prominence in the aftermath of the interpretation of Nebuchadnezzar’s dream. ) Here [it states] “vatipaem” to accord prominence to one. (Joseph rose to prominence after interpreting Pharaoh’s dream. ) “Vatitpaem ruḥo” – in order to grant life to four; “vatipaem” – to grant life to one. (In the case of Nebuchadnezzar’s dream, the lives of Daniel, Ḥananya, Mishael, and Azarya were in danger, as Nebuchadnezzar had decreed that all the wise men would be put to death if they could not tell him his dream and its interpretation (see Daniel 2:13). In the case of Pharoah’s dream, it was only Joseph who was in danger of dying in the dungeon. ) Here, because it was just before morning – “vatipaem ruḥo,” but there, where it came in the evening, it is written: “Vatitpaem ruḥo.” (The doubled tav indicates that Nebuchadnezzar had a lot of time until morning in which to be troubled by his dream. ) Rabbi Yoḥanan said: Any dream that is just before morning is immediately actualized.

בלעדי אלהים יענה את שלום פרעה . It is noteworthy that G–d's name was constantly on Joseph's lips. He gave G–d credit for all his talents and accomplishments. We must all learn from this admirable trait of Joseph, remembering that by ourselves we would amount to nought.

What I have explained so far may also help to answer a very serious question concerning Joseph's conduct when he interpreted Pharaoh's dream. Having explained the meaning of the dream, Joseph next volunteered a piece of advice to Pharaoh (41,33) which he introduced with the words: ועתה ירא פרעה איש נבון וחכם, "Now let Pharaoh appoint a wise and understanding man, etc." What business did Joseph – a slave and a prisoner to boot – have to offer gratuitous advice to Pharaoh? Clearly Joseph had aspirations to attain a position of authority in order to be able to further Divine plans and to replace the position of the שרו של מצרים, the regular spiritual patron of Egypt.

The word אחד, one, again figures prominently when Joseph interpreted Pharaoh's dream in 41,25. Joseph's rise to power was due to his interpreting Pharaoh's dream as "one." In the dream of the seven ears of corn the Torah emphasized that they all grew on "one" stalk (41, 22). Even the dream of the seven cows alluded to the number "one," since the cows all rose from "one" river. Considering the above factors, we can now understand the comment of Pharaoh that there was no one as נבון וחכם, wise and clever as Joseph. Pharaoh said to Joseph: "After G–d has made known to you, i.e. הודיע, all this, etc.," you clearly command all three elements of wisdom, namely חכמה, בינה, דעת.

The Lord, as a teacher would do, described three species of animal to Abraham—a heifer, a she-goat, and a ram. These were, as noted earlier, a parable and metaphor for the three generations of Jews who were strangers and servants. The number is appropriate: three species that correspond to three generations. The number “three” is a properly equivocal term, for the intent is to one she- goat, one heifer, and one ram, a sum of three, with each one constituting a third, no matter which one is placed first, which one second, and which one third. (55. I have not found a precedent for this explanation. Rashi, Nachmanides, and Kimḥi all explain that there were three animals of each type. Nachmanides, however, is aware that according to that explanation, the term sheloshah would have been preferable to the uncommon meshulash. Ibn Ezra and Gersonides explain that the animals were to be three years old. Kaspi elsewhere (MK I 80, MK II 52) is unclear but it would appear that there he follows Rashi. Here, however, he makes it clear that there was one animal of each type, so that each was one-third of the total.) Now (the Lord) as the teacher, mentioned these three animals three times, to emphasize and reinforce that this was indeed coming from God. (56. Later (chap. XIX) Kaspi enlarges upon this theme.) Joseph learnt from this (repetition) when he said in reference to the cows and the heaped stalks, “The dream of Pharaoh is one … and for that the dream was doubled twice, it is because the thing is established by God,” (57. Gen. 41:25, 32.) all the more had it been repeated thrice, for “the threefold cord is not quickly broken,” (58. Eccles. 4:12.) and “a ruin, a ruin, a ruin, will I make it.” (59. Ezek. 21:32.) Were one to say there were actually three heifers and three she-goats and three rams, (60. This refers to Rashi, Nachmanides, and Kimḥi; cf. n. 55.) that too would be correct, for the truth is | the truth no matter which side it is looked upon. As Aristotle said, “the truth is its own witness and consistent on every side.” (61. Cf. chap. V, n. 1.)

Yoseif said to Pharaoh, Pharaoh’s dream is one. What God is about to do, He has told to Pharaoh.

And Joseph said to Pharoh, The dream of Pharoh is one. That which the Lord is about to do He showeth to Pharoh.

שבע שנים ושבע שנים SEVEN YEARS AND SEVEN YEARS —all together they are only seven years (not fourteen); and the reason why the dream was repeated is because the thing is ready to happen as he expressly stated to him afterwards (v. 32) “And for that the dream was doubled etc.” With reference to the seven good years it says (v. 25) “[What He is about to do] God hath declared unto Pharaoh”, because it (that period) was close at hand; whilst in the case of the seven years of famine it states (v. 28) “He hath shown unto Pharaoh” — because this thing was distant and far off (as regards time) the proper word to use in reference to it is “showing”.

The dream being repeated twice is because the thing... Rashi is answering the question: Why did Yoseif interpret that this was one dream? Being that one [dream] was with cows and the other with ears, it surely must be two dreams! Therefore Rashi explains that it was [one dream but was] repeated [because of its imminence].

The seven good cows are seven years and the seven good ears are seven years: It is one dream. The fact that the two visions are part of one dream is significant, as it bundles the cows and ears together. The cows symbolize growth, life, and abundance, whereas the ears stand for the cycles of growth because, in contrast to the cows, whose productivity is not dependent on the cycle of the year, the crop of grain is renewed on a yearly basis. Thus the seven ears define the timeframe for the abundance represented by the seven cows.

The seven good cows represent seven years, and the seven good ears represent seven years; it is one dream.

The seven good oxen announce seven years; and the seven good ears announce also those seven years: the dream is one.

יהיו שבע שני רעב, “will be seven years of famine.” Joseph started with the prediction of the famine first, as he wanted to show him the problem before revealing the solution.

יהיו שבע שני רעב, “will be seven consecutive years of famine.” The word יהיו should be understood as a prayer by Joseph, who was aware that actually 42 years of famine had been decreed for Egypt. How did Joseph know this? You will note that the number שבע appeared in Pharaoh’s dream 6 times. Twice seven when Pharaoh had the dream, once with the cows, once with the ears of corn. The same was repeated when he related his dream to his interpreters. It was repeated again when he related the dream to Joseph. Joseph’s prayer achieved that the 42 years which had been decreed were shrunk to only seven years. The arrival of Joseph’s father Yaakov in Egypt and his blessing to Pharaoh reduced the famine further so that it lasted only two years. The 40 years that were chopped off the decree did not disappear but were “paid back” to Egypt in later years as we know from Jeremiah that Egypt experienced 40 years of total drought predicted by that prophet. (Ezekiel 29,9 and 12)

יהיו שבע שני הרעב, "there will be seven years of famine." The reason that Joseph did not describe the seven years of plenty as such in verse twenty six was simply that even during the present period food was plentiful in Egypt. The great plenty that would characterise the next seven years was not such a contrast to the existing conditions. The only thing that was different was that the adjective גדול could be applied to those years of שבע (verse 29). Joseph stressed only what would be radically different from the present.

Inasmuch as the increased harvests during the coming seven years were merely designed to offset the lack of harvests during the seven years following, Joseph did not describe those years at once. The major message of the dream was the eventual famine.

ושבע הפרות הרקות, the word הרקות is again derived from רקיק, wafer, as on the previous occasions it was mentioned.

השבלים הרקות, here the word הרקות is derived from the word ריק, empty, as in והבור רק אין בו מים, “the pit was empty, it did not contain water.” (Genesis 37,24)

THEY SHALL BE SEVEN YEARS OF FAMINE. Since plentifulness in the land of Egypt is not a great novelty since the country is as the garden of the Eternal, (Above, 13:10.) Joseph first mentioned the interpretation concerning the bad events, for it was this that constituted the novelty and the purpose of the dream. G-d in His mercy showed the famine to Pharaoh to save life for a great deliverance. (See further, 45:7.) This is the sense of the verse, And the seven years of famine began to come, according as Joseph had said, (Verse 54 here.) for the truth of Joseph’s words was not realized until the years of famine.

The seven scrawny and unsightly cows that come up after them are seven years, and the seven empty ears blighted by the east wind shall be seven years of famine. In contrast to the polite hesitance with which Joseph began his speech to Pharaoh, here he speaks decisively and in a dramatic, almost poetic style.

יהיו שבע שני רעב, “will be seven years of famine.” Joseph commenced his interpretation by mentioning the famine which it predicted, although in the dream the seven good years appeared first. He did so, seeing that Egypt was a land blessed with an abundant food supply, one which was taken for granted by its citizenry, and therefore mentioning it first would not have served as a warning signal. After all, G’d would not have sent Pharaoh a message advising him that seven good years were in store for his country. The principal message of the dream was to beware of the forthcoming famine and not to be lulled into a false sense of security by the seven good years. Another reason why Joseph zeroed in on the seven years of famine was that the accuracy of his interpretation could not be ascertained until then. Nobody would have cheered Joseph for predicting seven years of plenty.

ודישון ואצר ודשן, as well as Dishon, Atzar, and Dishan.” According to the vocalisation by the authors of the tradition that we rely on, the sequence for reading these names is as follows: דישון, דישן, דישון, דישן, דישן דישון, דישן to help us memorize this sequence (these names appear a total of seven times) it pays to commence with the seventh day, i.e. Shabbat. On the seventh day the second day and the fifth day of the week (the three days of the week the Torah is read in public) this recalls the spelling with the letter ו. On the days of the week when we do not read from the Torah in public, i.e. first, third, fourth and sixth day, this recalls the times it is read as if spelled defectively. Do not be astounded concerning the phrasing of: ואלה בני דישן חמדן וגו', “and these were the sons of Dishon, Chemdon,” in verse 27. This refers to the first time we read about דישון. Verse 27 refers back to דישן in verse 26 which should have been vocalised as דישון. We must understand that whenever in the Holy Scriptures books written later, refer to names of persons or places which appear spelled differently from the first time they had appeared, they refer to the ones mentioned the first time in the Bible, unless otherwise stated. Examples of the names of the same people, or the same verbs, being spelled differently in different Books of the Bible, are: Samuel II 22 as opposed to Psalms chapter 18, where the word מגדל, in verse 51 of the former means the same as the word מגדיל in the verse 51 of Psalms.[You will note the similarity of the subject matter in both chapters, plus the fact that both of these words appear in verse 51 of the chapter mentioned. Compare also Genesis 32,32 and 31 respectively, where the name of the place פנואל is once spelled with the letter ו and the other time with the letter י in the middle. Compare the spelling of the ears of corn in Pharaoh’s dream in Genesis 41,7 as דקות, and when Joseph interprets it in about it in Genesis 41,27, as רקות. Our author cites a few more examples which I have decided to skip as he has made his point. Ed.]

The reason why we have two verses in both of which G’d is reported as speaking (separately) although no mention is made of Avram making any response in between, is that the first verse commencing with ויאמר was not a verbalised version of what G’d “said,” but describes what he thought. Such constructions are not unique, other examples occurring in Genesis 27,41 ויאמר עשו בלבו, “Esau said in his heart, etc.” It is reported as Esau having said something, else how could his mother have heard it? Solomon, in Kohelet 2,1 also uses the word אמרתי when describing something he thought rather than something he had actually said.

The seven thin, bad [looking] cows who came up after them, represent seven years, and the seven empty [smitten], east wind—scorched [beaten] ears, represent the coming of seven years of famine.

And the seven wasted and evil oxen which arose after them announce seven other years; and the seven ears thin and blighted with the east wind likewise make known that there will be seven years of famine.

Genesis 47,19. “and provide us with seed so that we ‎may live and not die.” See Rashi’s commentary on ‎this verse who explains that since the arrival of Yaakov in Egypt ‎and his blessing, the people had begun to sow seed again ‎although the famine had been predicted to last for seven years. ‎Compare also the answer to the question of Nachmanides how ‎Yaakov was able to annul an interpretation given by his son of ‎Pharaoh’s dream according to which the famine would last for ‎seven years. After all, Joseph had spoken in the name of G’d when ‎he had told Pharaoh: ‎את האלוקים עושה הגיד לפרעה‎, “G’d has ‎revealed to Pharaoh that which He is about to do.” (Genesis 41,28) ‎Joseph had implied that no tzaddik could interfere with this ‎decree of G’d, although the Talmud in Moed Katan 16 told ‎us of the ability of the tzaddik through his prayer to bring ‎about a cancellation of harmful decrees. We must answer that ‎what Joseph had told Pharaoh at that time concerned the existing ‎circumstances, when there was no tzaddik in Egypt whose ‎prayer could influence G’d to rescind part or all of His decree. ‎With the arrival of Joseph’s father in Egypt, circumstances had ‎changed, as there now was a tzaddik of sufficient caliber to ‎bring about a cessation of this decree. This is why Joseph could ‎hand out seed and this was not a waste.‎

הקדים as if the Torah had written קדמאה, “the one previously mentioned in verse 25.” הגיד, “He showed Pharaoh in his dream,” instead of spelling it out to him.

הוא הדבר, it is the forthcoming famine which I described as the advance information given by G’d to Pharaoh in order to ward off the danger that the famine would destroy Egypt.

הראה את פרעה, the years of plenty, to give you an idea of how to save your people from the devastating effects of the famine.

That is the matter that I spoke to Pharaoh: That which God does, He showed Pharaoh.

(Ibid. 14): "And he [Jacob] sent him [Joseph] from Emek Chevron" — "from the deep [(alluded to by "Emek")] counsel of that tzaddik [Abraham] buried in Chevron, in fulfillment of what was stated (Ibid. 15:13): 'for your seed will be a stranger in a land that is not theirs.'" The meaning here (in my humble opinion) is that Egypt was the "nakedness of the land," an extremely impure place, for which reason it was ordained in the beginning that one of the sons of Jacob would come to publicize there [in Egypt] belief in the Divine providence, as it is written (Ibid. 41:25): "What G-d is to do He has shown to Pharaoh." For a similar reason Joseph commanded afterwards that they [the Egyptians] circumcise themselves — all to weaken the power of impurity, so that it would be fit afterwards for Israel to sojourn there.

This is the word that I have spoken to Pharaoh; what God is about to do, He has revealed to Pharaoh.

This is the word that I speak to Pharoh: what the Lord is about to do He showeth Pharoh.

GREAT PLENTY. Sava (plenty) is a noun. It is like ra’av (famine). (Both sava and ra’av are nouns.) Hence the one who says in his Sabbath prayers (In the nishmat prayer.) u-ve-sova kilkaltanu errs because sova spelled with a vav is an infinitive. (The prayer reads, during famine (ra’av) thou didst feed us, and didst sustain us in plenty (p. 419, The Authorized Prayer Book, trans. by J. H. Hertz). Plenty is parallel to famine. As ra’av is a noun so its parallel must be a noun. Hence the correct reading is sava and not sova.) The correct way to read this prayer is without a vav, viz., u-ve-sava (and in plenty) kilkaltanu (thou sustained us).

הנה שבע שנים באות שבע גדול, "There are seven years coming of great plenty, etc." Joseph stressed that these plentiful harvests would be experienced "in the whole land of Egypt," and again mentioned בארץ מצרים, in the land of Egypt in the following verse, whereas he could have simply that בארץ, "on earth." He wanted to make it clear that whereas the plenty would be found only in the land of Egypt, the subsequent famine would be world wide. This is why he said וכלה הרעב את הארץ, "the famine will destroy the earth," when he described the effect of the famine. We find confirmation of all this (41,56) where the Torah describes the famine as extending all over the earth. When describing the effect of the years of plenty, however, the Torah merely speaks of "the seven years of plenty in the land of Egypt came to an end (41,53)." This shows clearly that the abundant harvests occurred only in Egypt itself. Were it not so the words "in the land of Egypt" would be misleading. Joseph realised all this by the appearance of the cows. When the lean cows were described as so exceptionally thin and poorly, this could not have been so if the whole earth had experienced abundance in the years preceding the famine. Egypt could then have imported food which the other countries had accumulated during the years of plenty. It was therefore clear to Joseph that the famine would be world wide whereas the plentiful years would be restricted to the land of Egypt.

שבע גדול; the word שבע being a noun here and not a participle, has the vowels kametz under both the letters ש and ב, seeing the stress is on the last syllable. Other similar examples are the words דבר, davar, בקר, bakar, רעב, raav. and numerous more such examples.

Behold, seven years are coming in which there will be great plenty throughout the land of Egypt. These are represented by the fat cows and the good ears.

AND BEHOLD, THERE CAME UP OUT OF THE RIVER. Since the land of Egypt is irrigated by the river, and it is from the river that abundance or famine befalls them, the king saw the cows coming up out of the river. The cows symbolize plowing, and the ears of corn symbolize the harvest, just as Joseph said, in which there shall be neither plowing nor harvest. (Genesis 45:6. Thus it is obvious that Joseph understood the characters in the dreams — i.e. the cows and the ears of corn — as symbolizing plowing and harvesting.) He saw that the river rose only slightly and there would thus be no plowing, and the little which will be planted in moist places, a wind blowing from the east, a wind from the Eternal (Hosea 13:15.) would burn them, even as he saw the ears of corn parched with the east wind. (Verse 6 here.) It would appear to be implied in the verses that the abundance was only in the land of Egypt, even as it said, Seven years of great plenty throughout all the land of Egypt; (Verse 29 here.) likewise the verse, And he stored up all the food of the seven years which was in the land of Egypt. (Verse 48 here.) But the famine, on the other hand, was in all the lands. And so did Joseph interpret it when he said, And there shall arise after them seven years of famine, (Verse 30 here.) and did not mention the land of Egypt. It was for this reason that in the other countries they were unable to store up food even if they had heard about it, as they undoubtedly did, for the matter was well known throughout their lands. Perhaps this was alluded to in the dream since with respect to the fat cows, it mentions, And they fed in the reed-grass, for it was there in Egypt that they fed and stood, but the lean ones, after they consumed the fat ones, walked to and fro through the earth, (Zechariah 6:7.) and Pharaoh did not know where they had gone.

Behold, seven years are coming during which there will be great abundance in the entire land of Egypt.

Behold, there come seven years of great plenty in all the land of Mizraim.

ונשכח כל השבע , similar to the expression used before ולא נודע in verse 21.

ונשכח כל השבע AND ALL THE PLENTY SHALL BE FORGOTTEN — this is the interpretation of the act of swallowing.

However, seven years of famine shall arise after them. These are represented by the unsightly cows and the blighted ears. And all the plenty in the land of Egypt shall be forgotten; the famine shall devastate the land.

Seven years of famine will rise after them, and all the abundance will be forgotten in the land of Egypt. The famine will devastate the land.

And after them will arise seven years of famine, which will make all the plenty that was in the land of Mizraim to be forgotten; and the famine will consume the inhabitants of the land;

[AND THE PLENTY SHALL NOT BE KNOWN IN THE LAND.] Joseph based this on but they were still ill-favored as at the beginning (v. 21).

ולא יודע השבע AND THE PLENTY SHALL NOT BE KNOWN — this is the interpretation of (v. 21) “And it could not be noticed that they had eaten them up”.

This is the interpretation of “But it could not be recognized...” You might ask: [Rashi says that ולא יודע השבע is the interpretation of the good cows being eaten up.] Why did Rashi not explain that ונשכח כל השבע is the interpretation of the good cows being eaten up? Rather, he says [on v. 30] that ונשכח כל השבע is the interpretation of the ears of corn being swallowed up. The answer is: ולא נודע כי באו אל קרבנה, said of the cows in v. 21, is from the root of הודעה, and so is ולא יודע השבע here. Therefore, Rashi connects them. However, ונשכח is not from הודעה, therefore Rashi connects it with the ears being swallowed up.

The plenty shall not be known in the land due to that famine afterward, for it shall be very severe. Here Joseph interprets Pharaoh’s description of the fact that it was not apparent that the seven fat cows had come to the innards of the scrawny cows. He states that this is an indication that the bad years shall consume all the produce of the good years, of which nothing shall remain.

Nor will be known the [former] abundance of the land because of that famine that will follow, for it will be very severe.

neither will the plenty which had been in the land be known, for the famine that will be afterward, because it will be exceeding strong.

ועל השנות החלום, “and concerning the repetition of the dream (in a different guises);” you might ask that the dreams of Joseph that the Torah recorded for us are also repetitions, (and were not fulfilled immediately) but took 22 years to be fulfilled? Joseph’s dreams did not occur during the same night so that their interpretation was not subject to the same rules.

AND FOR THAT THE DREAM WAS DOUBLED. Hishanot (was doubled) is a nifal. It comes from the same root as shenayim (two). Its meaning is the dream coming twice, once with kine as its symbol and then with ears of corn as its symbol, also attests (Not only do the kine and the ears allude to seven years of plenty and famine, they also indicate that the decree is established by God; i.e., it is unchangeable.) that the thing is established by God. Furthermore, the occurrence of the two dreams in one night is proof that God will shortly bring it to pass. (The dream could have come on two different nights. The fact that it occurred twice in one night is proof that God is bringing it about soon. Our verse reads: The dream was doubled…twice. This appears redundant; hence I.E. explains was doubled came in two versions, twice, twice in one night. It is because the thing is established by God corresponds to was doubled; and and God will shortly bring it to pass corresponds to twice.)

ועל השנות, "concerning the repetition, etc." Joseph alluded to two things. 1) the actual repetition; 2) the minor changes in the second half of the dream, i.e. the fact that the second part did not feature cows. Had both parts of the dream featured cows, Pharaoh might have thought that the impression made upon him by the first dream had caused him to lie down a second time. The reason for the way in which Pharaoh had dreamt the dream was that G'd wanted to show him that all this would begin to happen almost immediately. Pharaoh was not to think that the very change of venue, i.e. ears of corn instead of cows, indicated that the dream was meaningless as a vision of the future.

וממהר האלוקים לעשותו, "and G'd will carry this out promptly." Joseph deduced this from the two parts of the dream both being dreamt during the same night instead of during consecutive nights.

ועל השנות החלום אל פרעה פעמים, “as for the repetition of the dream to Pharaoh twice,” etc. The unusual fact that two dreams were repeated twice in a single night, although they were only one dream.

כי נכון הדבר מעם האלוקים וממהר אלוקים לעשותו, “(it means) that the matter is ready and prepared from G’d’s part and that He will carry it out promptly.” Ibn Ezra interprets the meaning of the word השנות as the repeating of two symbols in the dream, i.e. both cows and ears of corn as a sign that the events foreshadowed would occur soon. Rabbeinu Chananel, focusing on the word פעמים, “twice,” wrote that the meaning of that word is that the message of the dream of the cows and the message of the dream of the ears of corn is the same; however the reason the message has been repeated is that the word נכון is a reference to the period of plenty, whereas the words וממהר האלוקים לעשותו “and G’d will hasten to do it,” refer to the famine that is to follow the years of plenty immediately.

ועל השנות החלום פעמים, this teaches that the first dream and the second dream were one. Why then did Pharaoh have to dream the same dream twice? כי נכון הדבר מעם האלוקים, the seven years of plenty would commence immediately.

וממהר האלוקים לעשותו, the famine will start immediately after the seven years of abundance. (as quoted by Rabbeinu Bachya)

ועל השנות, Joseph added the word פעמים, in order to make this more plain after he had used the expression השנות.

AND FOR THAT THE DREAM WAS REPEATED UNTO PHARAOH TWICE. The verse is explaining the reason for the repetition of the dream — i.e., that it occurred twice in one night (Ramban’s intent is to point out that there are two aspects to the dreams. They depicted two subjects — the cows and the ears of corn — and they were shown in two separate dreams although they might have been shown to Pharaoh in one continuous dream. Ramban will explain that these double aspects indicated two things: the fulfillment of the dream and its speedy realization.) — although it would have been possible for both the cows and the ears of corn to be shown in one dream and make known that there shall neither be plowing nor harvest. (As Ramban explained above, at the beginning of Verse 2, the cows symbolize the plowing, and the ears of corn the harvest.) Yet He showed them in two separate dreams, one after another, in one night — an unusual circumstance for dreamers in order to make known that the matter is prepared, and G-d hasteneth to do it. This is the meaning of the word pa’amayim (twice) as the dreams concerning the cows and the ears of corn were not presented at one time. But Rabbi Abraham ibn Ezra explains that the repetition of the theme of the dream — through the medium of the cows and the ears of corn — attested to the fact that the matter is set and established. And the fact that the dream occurred twice in one night attested that G-d hasteneth to do it. But if so, (That is, if both the cows and the ears of corn symbolize, as is the opinion of Ibn Ezra, that the matter is set and established, and not as Ramban has it, i.e., that the cows symbolize that there will be no plowing, and the ears of corn that there will be no harvest, what was the necessity of the dream about the cows? The dream concerning the corn would have indicated the impending famine, and showing that G-d hasteneth to do it could have been accomplished by repeating the same dream.) we would say that the dream concerning the ears of corn would have been sufficient since that dream informed Pharaoh of the famine.

ועל השנות החלום, if Joseph’s dreams of the stars and the sheaves of corn respectively, would have been dreamt by him in the same night, he would not have had to wait for 13 years until they would prove themselves as a true forecast of his rise to power.

נכון —means PREPARED.

Stands ready. I.e., the meaning here of נכון is not the same as in אמת נכון הדבר (Devarim 13:15), where it means “correct.”

With regard to the repetition of the dream to Pharaoh twice, it is because the matter is determined by God, and God hastens to perform it. The two parts of the dream complement and clarify one another, as Joseph had explained, yet Pharaoh dreamed them separately. This reiteration is indicative of the finality of the matter and is a sign that the message expressed in the dream will come to pass in the near future. This is similar to a repeated cry at a time of danger.

ועל השנות החלום אל פרעה פעמים, “and concerning the basically same dream having been sent to Pharaoh twice, etc.” Actually, the dream had been repeated in a different variation only once, so why did Joseph speak of it having been repeated twice? Nachmanides explains that Joseph referred to it having been repeated a second time during the same night, not on successive nights, as is the custom with dreams that are intended to impress the dreamer with their message. G’d could have let Pharaoh have the dream with the cows on one night, and repeated it with the dream about the kernels on the following night, making two dreams of it. The fact that G’d did not wait, and let Pharaoh receive both parts of the message in the same night, was a sign that whatever the dream portended would occur in the immediate future. An alternate meaning could be that Joseph meant the changes Pharaoh had made in his dream when telling him, i.e. השנות from שנוי, change, and Joseph’s ability to detect that Pharaoh had made such changes, was proof that Joseph had interpreted the dream correctly.

(1) The first message from G'd to Moses was to tell him, that although on occasion, death can be due to the concept of bi-krovay ekadesh, that death need not occur due to a mortal sin, there had been mortal sin in the case of the death of the sons of Aaron. The cause had been the sin as spelled out in the Torah at this point. The second communication by G'd to Moses, though related to him at a later stage, is coupled here with the former, in order to make the point that access to the holy of holies is restricted even to the High Priest, and that G'ds Presence does not appear in public, only wrapped in a cloud. (2) Even amongst the good people, the physical usually outweighs the spiritual. The High Priest who personifies the most favourable mix of the physical and the spiritual, is nonetheless mostly matter. His sin offering is described already in Leviticus 4,4, and consisted of a bull. Most of this bull was burned outside Jerusalem, only a small part being offered on the altar, (verse 12 there) The ram, symbolising man's spiritual part, which becomes olah, a total offering, i.e. fit for consumption by the altar in its entirety, is the other half of the High Priest's offering. Since the majority of the people are guilty of very fundamental errors, due to their yetzer hara, evil urge, the he-goat for the azzazel does not qualify for being offered on the altar itself. The fact that even the he-goat was presented in front of the tabernacle first, alive, is to show that even the kind of person represented by this he-goat will be granted forgiveness on the Day of Atonement. This is a tribute to the fact that a good part of their erroneous conduct had been due to the nature of the human condition, i.e. their being physical beings, something over which they had not had any control initially. The lots to be drawn symbolise the very fact that no choice existed prior to one's having being born into this world. (3) Use of the device of drawing lots to determine anything at all, appears to be an outright denial of G'ds Providence, since the result that emerges after the drawing of lots will be viewed as coincidence. The fact is however, that the cumulative effect of the lot falling again and again on the same person, lends it significance. If until the time of Shimon the Just, the lot "for the Lord" was always drawn by the he-goat placed on the right, that surely tells us something about the meaning of the word "right." (the time frame under discussion is about fifteen hundred years!) Indeed, once that pattern had been broken, due to the fact that the Jewish people could not produce a High Priest who was a tzaddik, and whose merits would counterbalance the sins of the masses, the lot would have become meaningless even if it had fallen on the he-goat that had been placed on the right. When Pharaoh had dreamed the same dream twice, that fact told Joseph something about whether the dream had any significance, or whether it was merely a matter of coincidence. The very repetition enabled Joseph to draw some conclusions. This is even more so, when the repetition occurs more than once. This is the reason the sailors "threw lots" (plural) and not just one "lot" before they were satisfied that the storm that threatened to sink their ship was really on account of Jonah. (Jonah 1,7) Since the lot fell on Jonah each time they repeated the procedure, they were certain that they were not condemning an innocent person on the basis of a "chance" lot. There is an element of chance concerning which person turns into a sinner, since natural endowments have a great deal to do with the likelihood of someone being able to overcome such strikes against him as he has been born with. Hence, if the he-goat for the azzazel becomes the scapegoat by means of the lottery, we might all breathe a sigh of relief and say "here but for the grace of G'd, go I." For that reason, the halachah, Jewish law, requires that the two he-goats must look so totally alike, that they are indistinguishable from one another. When the Tanna Ben Heh Heh says that reward is in accordance with the pain and effort incurred in securing an objective, (Avot 5,23), that he who has to overcome strong natural impediments rates a special reward, he does not mean that lack of this special effort totally forfeits one's chance of rehabilitation. The "scapegoat," though unfit to be presented on the altar, does accomplish this rehabilitation even for persons who have not made a special effort to surmount handicaps they were born with. (4) The procedure of offering incense, required a special skill, and therefore the full concentration of the High Priest during its performance. The reason for this could have been the need to counter the natural tendency to get "a glimpse" of the shechinah, Divine Presence. After all, the Torah did say "for in the cloud, I will become visible on the lid of the holy ark." (Leviticus 16,2) The Talmud tells of a High Priest, who was a member of the sect of the Sadducees, who when performing the rites of incense, put same on the pan prior to entering into the holy of holies, (contrary to hatachah ) and who boasted about having seen the shechinah. He died shortly after coming out of the sanctuary .The Pharisees saw in this a punishment for his disobedience. The Saducees felt that it was bad manners to enter the holy of holies without having everything ready, whereas the interpretation of the Pharisees of the verse "for through having made the cloud, My Presence over the lid can become revealed" was that they considered the exact composition of the correct quantities and ingredients of the incense as being vital. Placing of the incense on the pan, however, is to take place only "in front of G'd," as per verse 13. The sprinkling of the blood inside the holy of holies was to atone for errors concerning the laws applying to the temple itself, whereas the placing of the hands on the he-goat was to atone for other sins. The fact that the he-goat was used, also demonstrated that it was not a deity, (as some nations believed) This is the reason there had to be a special injunction "they shall no longer sacrifice to the he-goats." (Leviticus 17,7) There was no better date to proclaim the unity of G'd symbolically, and the futility of worshipping anyone or anything else, than the Day of Atonement. This symbolic statement helped to obtain forgiveness for other sins also. Whoever would observe that the scapegoat was thrown from the rock, would realise that it had not been an object of worship. Even Satan, the perennial accuser before the throne of G'd, would have to admit that the Jewish people were quite unequivocal in their service to the Lord. This is the meaning of a statement in Pirke de Rabbi Eliezer that we should present a bribe to Satan on that day. The sacrifice of the original Passover lamb in Egypt, was a similar statement of unequivocal commitment to G'd Therefore, the "great Sabbath," the Sabbath preceding the Passover holiday is conceptually related to the day of Atonement. For that reason Yom Kippur is also called Shabbaton The order of the confession, which according to the view of Rabbi Meir mentions the unintentionally committed sins first, and the intentionally committed ones last, was quoted in that order by Moses after the sin of the golden calf, when he remonstrated with G'd. Since Israel, at that time, had already done penitence, Moses made the point that due to the repentance, intentional sins had already been reduced to the status of unintentional sins. However, the normal process as found in the Bible on many occasions, is to first confess the intentional sins, including the ones that represent acts of rebellion against G'ds authority.

R. Jochanan said: "Three dreams are bound to be realized: that which is dreamed in the morning; that which is dreamed by one's neighbor: and a dream which is interpreted within a dream." Some add to this "A dream that is dreamed by the same person twice": as it is written (Gen. 41, 32.) And for that the dream was doubled unto Pharaoh.

In addition, repetition and duplication indicate that something is established and overpowering, as in the threefold repetition of “a ruin, a ruin, a ruin, will I make it,” (9. Ezek. 21:32.) and many others like it. This purpose was pointed out by Him who gave the Torah most notably in the case of Joseph, who told Pharaoh, “For that the dream was doubled unto Pharaoh twice, it is because the thing is established by God.” (10. Gen. 41:32.) Other instances should be compared to this statement.

Only in Parashat Miketz do we discover a vital piece of information that has been withheld from us until now. Joseph says to ­Pharaoh, who has also had two dreams: “The reason the dream was given to ­Pharaoh in two forms is that the matter has been firmly decided by God, and God will do it soon” (Gen. 41:32). Only in retrospect do we realise that Joseph’s double dream was a sign that this too was no mere imagining. Joseph really was destined to be a leader to whom his ­family would bow.

Rabbi Yoḥanan also said: Three dreams are fulfilled: A dream of the morning, a dream that one’s fellow dreamed about him, and a dream that is interpreted within a dream. And some say that a dream that is repeated several times is also fulfilled, as it is stated: “And for that the dream was doubled unto Pharaoh twice, it is because the thing is established by God, and God will shortly bring it to pass” (Genesis 41:32).

As for the dream being repeated twice to Pharaoh, it is because the thing stands ready [from] before God, and God is hurrying to do it.

And forasmuch as the dream was repeated to Pharoh twice, therefore is the thing confirmed before the Lord, and the Lord hasteneth to do it.

At the time when Joseph advised Pharaoh to appoint wise and ‎insightful men to collect parts of the harvest of the good years ‎and store it for use during the seven years of famine, thus ‎implying that the hardship of these years could be counteracted ‎by human endeavor, (Genesis 41,33-36) all the commentators ‎question who had appointed Joseph to volunteer advice to ‎Pharaoh? However, we must examine Pharaoh’s dream and the manner ‎in which he related it to Joseph in greater detail. The Torah’s ‎objective report of the dream describes him as dreaming that he ‎stood “above” the river. (41,1). This was an arrogant Pharaoh, ‎who, according to our sages, considered himself as a deity, owner ‎and creator of the Nile river, economic mainstay of the whole land ‎of Egypt. In 41,17 this Pharaoh had humbled himself by telling ‎Joseph that in his dream he had been standing on the banks of ‎the river. Joseph, who knew what Pharaoh had really seen in his ‎dream, realized that this king had undergone a change of heart ‎since the time he had had the dream. Joseph had not offered an ‎interpretation of the dream as related by Pharaoh, but as ‎dreamt by Pharaoh. He had therefore left himself an opening, ‎allowing for a change in G’d’s decree on the basis of Pharaoh no ‎longer being as arrogant as he had been at the time when he had ‎dreamt the dream. When Joseph spoke about an ‎איש חכם ונבון‎, ‎‎“wise and full of insight,” this was hyperbole for a tzaddik. He ‎meant that when the need arises such a man would intervene on ‎behalf of Egypt at G’d’s court and plead for G’d to rescind the ‎decree of such a disastrous famine. He explained to Pharaoh that G’d is not interested in bringing ‎disasters on His creatures, but in order to prevent such disasters ‎there had to be at least one tzaddik who would pray to Him ‎for deliverance of the people among whom he resided. This was ‎the reason that Joseph brought his father to Pharaoh so that ‎Yaakov could bless him. Yaakov assured Pharaoh that in spite of ‎Joseph having predicted seven consecutive years of famine, this ‎decree would be changed so that in the following year seed ‎planted would grow as the Nile would again overflow its banks as ‎was customary in normal years. The reason that Joseph himself, ‎also a tzaddik had not personally prayed for a cancellation ‎or softening of G’d’s decree, was that he was in the employ of the ‎Egyptians, and as such he was not independent but bound by ‎Egyptian laws. His father Yaakov, was a free agent. Moreover, ‎when Yaakov arrived in Egypt he had brought with him a whole ‎clan of monotheistic people, all of whom were obedient to G’d’s ‎laws so that Yaakov, when praying, could point with pride to the ‎number of G’d fearing people he had raised, all of whom would be ‎directly affected by return to normal life in Egypt after cessation ‎of the famine.‎

ועתה ירא פרעה איש נבון וחכם, "Now let Pharaoh see to an understanding and wise man, etc." The reason that Joseph made himself the king's adviser when he had only been asked to interpret the dream was that Joseph wanted to tell Pharaoh why G'd had revealed all the information of what He was about to do. The only reason for this was to encourage Pharaoh to appoint the appropriate officials to deal with the future. Furthermore, the manner in which the lean cows had devoured the fat cows without leaving a trace was clear evidence that during the lean years survival would depend on the produce of the years of plenty. Joseph therefore told Pharaoh to make the appropriate provisions.

איש נבון וחכם. "An understanding and wise man." The man should know how to store agricultural produce so that it would not rot. The word חכם, wise, referred to someone who was an engineer, could deal with numbers, etc. The reason Joseph first mentioned the qualification נבון was because it was most important to preserve the harvests in good condition.

ועתה ירא פרעה איש נבון וחכם, “and now, let Pharaoh seek out a discerning and wise man.” Joseph meant that there was now a need for a discerning and wise man to be appointed as being in charge of the land of Egypt, i.e. וישיתהו על ארץ מצרים, “who would have authority over all the people in Egypt.” He employed the term נבון as an attribute of someone who is discerning enough to establish a fair rationing system, a system which allowed for the sizes of the different families. Such a man, after having provided for the needs of the local population first, could export the surplus to other paying customers. He added the word חכם, “wise,” as an additional attribute of such an economic czar to describe someone who knew how to prevent the stored surpluses of the next seven years from rotting or otherwise becoming unfit to eat. Joseph’s suggestions were designed to promote his own appointment to this position. According to Nachmanides, Joseph displayed the truism of Solomon’s statement (Kohelet 2,14) that החכם עיניו בראשו, “the wise man has eyes in his head.”

NOW THEREFORE LET PHARAOH FIND A MAN UNDERSTANDING AND WISE. Joseph told Pharaoh that he will need an understanding and wise man who will be appointed to administer the entire land, and he in turn will appoint overseers under him who will go through the land and gather all the food since the ruler cannot travel throughout the entire land. He told him that the man must be understanding and wise. Understanding, in order to know how to support the people of Egypt from his hand with bread, in accordance with their family requirements, to supply them with their sustenance, and sell the balance to other countries in order to accumulate wealth and money for Pharaoh. Wise, in order to know how to preserve the produce so that it should not rot, by mixing with each kind some natural preservative such as the salty substances used for the preservation of wheat, which our Rabbis have mentioned, (Shabbath 31a.) and some raw silver dust, which prevents the grain from getting mothy, (Machshirin VI, 1. Rashi, Shabbath 88b.) and similar things. Thus the Sages said in Bereshith Rabbah: (90:50.) “He mixed the grain with earth and sawdust, things which preserve the grain.” Joseph mentioned all this so that they should choose him for this task, for the wise man’s eyes are in his head. (Ecclesiastes 2:14.)

Während sonst in der Regel חכמה der בינה vorangeht, steht hier bedeutsam חכם .נבון וחכם verwandt mit אגם: Aufnahme des Vorhandenen. Wer die Dinge nach ihrem Wesen und ihrer Bestimmung kennt, ist ein חכם. Beides ist etwas Gegebenes, es hat der Mensch es nicht erst zu schaffen. Der ist aber der wahrste חכם, der diese Erkenntnis des Wesens und der Bestimmung der Dinge von dem entnimmt, der den Dingen ihr Wesen und ihre Bestimmung gegeben hat. Deshalb ist הכמת התורה die höchste. — בין ,בינה, Einsicht, richtiger: Zwischensicht; — Einsicht, die Fähigkeit, in das Wesen der Dinge an sich einzudringen, hat kein Sterblicher; — aber Zwischen-sicht, d. h. das aus dem Verhalten mindestens zweier gegebener Momente Resultierende zu erkennen, das folgernde Urteil, das ist die zu der Erkenntnis des Gegebenen hinzukommende eigentliche Operation des menschlichen Geistes. Eigentümlich ist es nun, daß gerade diejenige geistige Tätigkeit, die uns mehr passiv erscheint, הכמה, die Rezeptivität. aktiv ausgedrückt wird, הכם ,הכמתי, im Kal; und umgekehrt, diejenige Geistesoperation, in welcher wir am meisten selbsttätig erscheinen, die folgernde, produktive Tätigkeit, immer passiv ausgedrückt wird: נבונתי ,נבון. Es dürften hier zwei wichtige Erinnerungen gegeben sein: Zur Aufnahme dessen, was in Natur und göttlicher Offenbarung über Wesen und Bestimmung der Dinge gegeben ist, gehört die vollste Energie des Geistes, eine völlige Konzentrierung der Geisteskräfte, damit die ganze und die wahre Wirklichkeit erfasst werde. Energielos meint man gesehen, gehört, verstanden zu haben, und hat nur falsch gesehen, halb gehört, oberflächlich verstanden, und das Erfasste entfällt bald wieder. Umgekehrt hat der gewöhnliche Mensch mehr Freude an תבונה, an der folgernden, schließenden Tätigkeit, er sieht sich darin mehr produktiv, mehr sein Werk, und ist daher sehr zu warnen, nicht zu rasch, zu aktiv zu dieser Tätigkeit zu schreiten, sich beim Schließen mehr passiv als aktiv zu erhalten, die beiden Prämissen in sich so lange und so intensiv abspiegeln zu lassen, bis sich das Produkt, der Schluss, von selbst ergibt, ehe man מבין wird, lange נבון zu bleiben; sonst ist der Schluss scharfsinnig, aber die Prämissen sind unwahr. Keiner mehr als der Scharfsinnige läuft Gefahr, falsche Urteile zu bilden. Daher auch die tiefen Sätze der Weisen; אם אין בינה אין דעת ,אם אין דעת אין בינה. Ohne theoretisches Wissen (בינה) bleibt das empirische (דעת) mangelhaft; denn eben die theoretische Wissenschaft muss vielfach das Empirische kontrollieren und berichtigen und Schein von Wirklichkeit unterscheiden lehren. Noch mehr aber bedarf das theoretische Wissen der Empirie. Denn ohne vollständige empirische Unterlage baut alle Theorie in die Luft. Es ist daher klar, warum gewöhnlich הכמה der תבונה vorangeht. Hier aber waren die gegebenen Verhältnisse völlig klar. Allein es galt zu ermitteln, was unter den gegebenen Umständen nun vorsorglich zu tun. Dazu war zuerst der נבון notwendig. Das aber durch בינה Ermittelte musste dann mit הכמה, d. h. mit gerechter Würdigung aller wirklichen Verhältnisse ausgeführt werden. Für die praktische Ausführung ist der חכם wichtiger als der נבון. Der Scharfsinnige nimmt leicht die Dinge anders als sie sind, und geht irre. Also: einen einsichtigen und weisen Mann suche sich Pharao und setze ihn über das Land, שות .וישיתהו ist mehr als הפקיד. In הפקיד erscheint der Eingesetzte mehr abhängig und untergeordnet, in שות mehr als Selbständiger. Die Zeiten werden so schwer, sich selbst überlassen wird das Land die in den Jahren der Fülle gegebenen Mittel der Abhülfe unbenutzt lassen. Deshalb ist es notwendig, dem Lande einen "Vormund" einen agrarischen Diktator zu geben, damit der Verbrauch in diesen Jahren nicht unbeschränkt bleibe.

ועתה ירא פרעה, seeing that G’d has seen fit to inform you of the impending famine, no doubt in order to afford you an opportunity to ameliorate its effect on your people, and He has also shown you that this famine will be preceded by seven years of extraordinarily abundant harvests, it is appropriate for you not to become guilty in His eyes if you were to ignore such warning.

איש נבון וחכם, a wise man, someone possessing the necessary insight of how to put his wisdom to practical use, who will guide the affairs of the country so that the kingdom will not come to harm.

Now that God has revealed the future to you and sent you a practical warning, let Pharaoh look for an insightful person, one who can anticipate forthcoming events from what he observes in the present, and he must be a wise man, who has seen and heard much and accumulated knowledge, 3 and install him over the land of Egypt. Joseph stresses that this is a position that requires a man of exceptional qualities. Therefore, it is inadvisable for Pharaoh to appoint one of his current ministers.

ירא פרעה איש נבון, “let Pharaoh see (find) a man of insight and understanding, etc.” a leader who is able to run the state in a manner which will assure adequate bread for each of its citizens in accordance with the size of their respective families, dependents. He should also possess חכמה, the wisdom to store and preserve the surplus of the good years so that they would not rot before the seven years of famine commenced. Clearly, this would not be a task for a single individual but would require a number of officials, פקידים, for each region of Egypt. Joseph intended that he should be the man Pharaoh would appoint, that is why he defined the job in a manner that fitted his proven qualifications.

“Let Pharaoh find a man of discernment and wisdom” [41:33]. Joseph said: you, Pharaoh should choose a man who is wise, discerning, and understanding. He will be able to lead the land, with sufficient bread, and what will be surplus should be sold. He should gather silver and gold into the king’s treasury. He should be wise, so that he will be able to make sure the grain will not be able to spoil. (Ramban, Genesis, 41:33.)

What I have explained so far may also help to answer a very serious question concerning Joseph's conduct when he interpreted Pharaoh's dream. Having explained the meaning of the dream, Joseph next volunteered a piece of advice to Pharaoh (41,33) which he introduced with the words: ועתה ירא פרעה איש נבון וחכם, "Now let Pharaoh appoint a wise and understanding man, etc." What business did Joseph – a slave and a prisoner to boot – have to offer gratuitous advice to Pharaoh? Clearly Joseph had aspirations to attain a position of authority in order to be able to further Divine plans and to replace the position of the שרו של מצרים, the regular spiritual patron of Egypt.

‎“Now, Pharaoh should find an‎‏ ‏understanding and wise man”‎ ... Pharaoh was holy to the Egyptians. As‏ ‏such, it wasn’t his role to look into‏ ‏human affairs and the ‎matters of his‏ ‏land. And because “the highest over the‏ ‏high waits, and there are higher ones‏ ‏over ‎them,” theft and robbery were‏ ‏rampant. Woe to the land whose leaders‏ ‏are many! Therefore, in ‎Egypt there was‏ ‏a tremendous distortion of justice as‏ ‏was seen when a person from a far land‏ ‏was ‎thrown in prison for life over a‏ ‏personal matter, imprisoned‏ ‏without justice. Every bureaucrat did as he‏ ‏pleased. Therefore, Pharaoh was shown‏ ‏the dreams ‎about the cows first, to‏ ‏demonstrate that Hashem wasn’t going‏ ‏to have the famine impact ‎Pharaoh, for‏ ‏the sake of the animals, “Hashem saves‏ ‏for the sake of animals.” For this reason‏ ‏Yosef stated, “As to the repetition of the‏ ‏dreams.”‎ ‎“Now, Pharaoh should find an‏ ‏understanding and wise man”‎‏ ‏‎-‎‏ ‏‎“man”‎‏ ‏and not “godly” or “holy”, for his‏ ‏greatness [in leadership] should be that‏ ‏he knows the ways of civility and‏ ‏organization. [Therefore,] ‎‎“He should be‎‏ ‏placed over all of Egypt”‎‏ ‏‎– that‏ ‏everything should be in his hands. If a‏ ‏bureaucrat were ‎to twist the law, his eye‏ ‏would be above him watching. No one‏ ‏would be able to decide law on their ‎own‏ ‏without first consulting the leader of‏ ‏Egypt. And therefore the cows were‏ ‏mentioned first, to ‎point out the‏ ‏corruption of justice in the land of‏ ‏Egypt. And when [Pharaoh] appointed‏ ‏him, he stated ‎‎- look and oversee all the‏ ‏affairs of the land, for “I’ve given you all‏ ‏of Egypt.” If there is a twisting of ‎the‏ ‏law, it will be dealt with by you‏ ‏alone. Therefore, when Yosef wanted to‏ ‏imprison his brothers ‎without a trial‏ ‏and consensus of the community, he‏ ‏said, “You are spies!”‎‏ ‏‎- something that‏ ‏would ‎involve the monarchy and would‏ ‏not need to be publicized amongst the‏ ‏populace [in order to be ‎acted upon].‎‏ ‏Similarly, Yosef stated, “I am Pharaoh,”‎‏ ‏referring to the divine monarchy in the‏ ‏Egyptian ‎language. [This communicates‏ ‏that] it is below my honour to supervise‏ ‏the iniquity and tricks of ‎people.‎‏ ‏‎“Without you...” for you will supervise all‎‏ ‏that occurs in the land of Egypt.‎‏ ‏Understand this.”‎

Now Pharaoh should seek a man of understanding and wisdom, and place him in charge of the land of Egypt.

But now let Pharoh look out a man prudent and wise, and appoint him over the land of Mizraim.

וחמש את ארץ מצרים, “the overseer should collect a tax of 20% of the harvests of the next seven years to be put at the disposal for the King,” even though during normal years only 10% was set aside for the King’s use, as we know from Samuel I 8,1415. This advice of Joseph was carried out, as we know from Genesis 47,26: על אדמת מצרים לחומש, “all over the land of Egypt one fifth would be taxed for the king.”

וחמש את ארץ מצרים, “and impose a tax of one fifth of the harvest to be given to those in charge for storage under safe conditions.” It is from this stored grain that distribution started to be made as we read in Genesis 46,24.

LET PHARAOH DO THIS. Ya’aseh paro (literally let Pharaoh do) is short for let Pharaoh do according to the following council. Or ya’aseh (do) means get, like asah in My power and the might of my hand hath gotten (asah) me this wealth (Deut. 8:17). (According to this interpretation ya’aseh paro means let Pharoah get. Also according to this interpretation the object is missing. It should be read: Let Pharaoh get wheat (Weiser).)

AND TAKE UP THE FIFTH PART OF THE LAND. Let him buy a fifth of the produce of the land.

Others “take a fifth part of”; meaning of Heb. uncertain.

יעשה פרעה פקידים, "let Pharaoh appoint trustworthy officials, etc." Joseph realised that the reason the dream was needed was to ensure that the Egyptians would make prudent use of the years of plenty. Had they not been made aware that the years of plenty would be followed by years of famine, they would become careless with the storage of food after the first year of abundance. Not only would they not build silos, they might even decide to plant less in order to maintain the prices. As a result they would not bother to plough. When they would see another year of bumper crops their negligent attitude would only be further reinforced. This is why G'd explained in Pharaoh's dream that the surplus during the coming seven years was only meant to compensate in advance for the absence of crops during the following seven years. This is why Joseph felt compelled to advise Pharaoh. He wanted Pharaoh to involve as many people as possible in the task of storing and preserving food.

When Joseph spoke about וחמש, he meant that Pharaoh should imbue these officials with a sense of urgency when they would assume their tasks. It could also mean that Pharaoh should impose a harvest tax of twenty percent which would serve as the national grain reserve. This was an innovation, seeing that normally the farmer only has to tithe ten percent of his grain harvest to the king (compare Samuel I 8,15). Pharaoh would do the people a kindness with this tax; he would not touch the grain during the years of plenty, thus not competing with the farmers who were marketing their own grain. I shall explain the procedure in my commentary on the verses following.

יעשה פרעה, “let Pharaoh proceed, etc.” to appoint a single ruler over these various civil servants,” i.e. the officials whom Pharaoh would appoint. Clearly, the שליט, would have to appoint officials as he could not possibly perform all this work by himself.

וחמש את ארץ מצרים, “let him set aside one fifth of all (the grain) growing during the seven years of plenty.” The economic czar was to confiscate 20% of every farmer’s harvest. An alternate meaning of the word וחמש could be “let this economic czar urge the people to gather, etc.” The word then would resemble the word חמושים עלו בני ישראל, in Exodus 13,18 meaning: “in a pioneering spirit.”

וחמש, he should confiscate one fifth of the harvest.

ויפקד פקידים...וחמש, the general population would be required to hand over one fifth of the non-perishable parts of their harvest to a central storage facility administered by the government. According to Samuel warning the Jewish people of taxation that a king would impose upon them, (Samuel I 8,14-15) such taxation normally amounted to ten percent. Joseph now suggested that during the seven years of plenty this level of taxation be increased to twenty per cent, (a reserve for the people for the years of the famine to follow), not for the king’s needs as regular taxation.

וחמש — render it as the Targum does “and they shall prepare”. Similar is (Exodus 13:18) “וחמושים and prepared (for war)”.

Was aber von Pharao selbst ausgehen soll, das ist die Steuererhebung eines Fünftels. Da erscheint Josef wieder als חכם. Mit der Anordnung und Erhebung dieser Steuer soll der dem Lande zu bestellende Vormund verschont bleiben, um ihn, der so sehr des moralischen Einflusses auf die Bevölkerung bedürfen wird, von allem Gehässigen frei zu erhalten. Eine jede Steuer, selbst die allernotwendigste und heilsamste, erscheint drückend. Dies soll daher Pharao, resp. durch die von ihm angestellten Steuerbeamten, selbst tun. Dem andern bleibt noch genug zu tun übrig. Mit diesem 1/5 soll nur das Allernötigste versorgt werden. Warum gerade 1/5? Vielleicht deshalb. Nehmen wir einmal an, daß man in Jahren des Überflusses doppelt so viel darauf gehen lässt, als in Jahren gewöhnlicher Verhältnisse; und umgekehrt, daß man in Zeiten der Teuerung sich mit der Hälfte dessen begnügen müsse, was in gewöhnlichen Zeiten verbraucht wird, so ergibt sich, daß im Überflusse viermal so viel verbraucht wird, als im Hungerjahr. Ist das wahr, so ergibt sich einfach, daß jedenfalls 1/5 des in einem Überflussjahr Hervorgebrachten genügen muss, um ein Hungerjahr zu speisen, wenn auch alles übrige, die 4/5, völlig aufgezehrt würden.

יעשה פרעה ויפקד, and see to it that this man appoint officials as his delegates in each and every city so that these officials will be known locally as their superiors as well as accepting the authority of their economic czar and that all of them work together in harmony. Special conditions require special measures. Once the Jewish people were dispersed in their own country, the Torah also legislated measures of centralising supreme religious authority in Jerusalem as we know from Deuteronomy 17,8 וקמת ועלית אל המקום אשר יבחר ה' אלוקיך בו, “you will arise and ascend to the place which the Lord your G’d will select for being this the seat of this central authority.”

As Onkelos translates it: and prepare... I.e., וחמש does not mean taking a fifth, as Scripture mentions only gathering, which is the preparation.

Pharaoh should proceed and appoint officials over the land, and he shall supply the land of Egypt during the seven years of plenty.

וחמש את ארץ מצרים, “and divide Egypt into 5 regions;” some claim that the meaning is that Pharaoh should impose a 20% tax, payable in produce,” this tax to be used as food storage in anticipation of the years of famine. Pharaoh would use the accumulated quantity to distribute seed to the farmers for planting. In return, Pharaoh would own one firth of the soil of Egypt in perpetuity.

“Let Pharaoh take steps to appoint overseers” [41:34]. Pharaoh should appoint a man, and he should appoint officials to gather the grain. (Bahya, Genesis, 41:34.)

“Organize the land of Egypt” [41:34]. Each one should give a fifth of their grain into the king’s treasury. Even though, previously they gave a tenth, but now it was right that they should give a fifth to increase the treasury, in the expectation that the people should not die in the famine. (Hizkuni, Genesis, 41:35.)

About the Nefilim (the fallen ones), it is written: "That the sons of the Elohim saw that the daughters of men were fair" (Beresheet 6:2). These are the second group (of the erev rav, emanating from the Chochmah of the Kelipot) from those fallen from above, (from Aza and Azael, who were angels above. Hashem dropped them out of the heavens). When the Holy One, blessed be He, desired to create man, he said (to the angels) "Let us make man in our image..." (Beresheet 1:26). He wanted to make him a leader over all (the angels above), so that he might govern all (the angels) and they would be under his rule, as is written about Joseph: "And let him appoint officers over the land" (Beresheet 41:34).

Another matter, “There was a small city” – this is Egypt, “and few men in it” – these are the Egyptians, “and a great king came against it and surrounded it” – this is the wicked Pharaoh, (Pharaoh was a wicked king who did not act in the best interest of his subjects.) “and built a great siege upon it” – with ambush and subterfuge. “He found in it a poor, wise man” – this is Joseph the righteous, “and he saved the city in his wisdom” – as he said to Pharaoh: “Let Pharaoh proceed and let him appoint officials over the land…and let them gather all the food of these good years…” (Genesis 41:34). “But no one remembered that poor man” – the Holy One blessed be He said: You did not remember him; I remember him, as it is stated: “Joseph was the ruler over the land” (Genesis 42:6).

1. AND THE ISRAELITES WENT UP IN ARMS: as in (Genesis 41 [:34]) "And he armed the land of Egypt" when there was sustenance for them that they were sustained on the further way, for they were fed for one month from food those [reserves] that they did not ask for [food] from [15th Nisan] until 15th Iyyar.

ופקדו, “and they shall appoint, etc.” This takes place after all those that have been allowed to return home have done so. The use of the root פקד to describe making appointments is first found in the advice Joseph gave to Pharaoh in Genesis 41,34.

וחמושים, according to Rashi, the meaning of the word is: “armed.” According to Rashi, the fear of the Israelites was not due to their not having arms with which to defend themselves. They were well armed. You are not to wonder where the Israelites had taken all these arms from, arms which they used in the desert for several wars, starting immediately after they had crossed the sea of reeds and had been attacked by the Amalekites. They needed these arms again when the conquered the land of Canaan under the leadership of Joshua. An alternate explanation of the word: חמושים. The word refers to provisions for the journey. The word is used in Genesis 41,34, where it describes the provisions stored by Joseph in anticipation of the seven years of famine that were to follow the seven years of plenty. In practice this meant (according to tradition) that the dough the Israelites took with them lasted them a whole month until the 15th of lyar, when the heavenly food, the manna took over. The reason for the need for that miracle had been that G-d took the people on a detour through the desert. (Compare Mechilta)

137. “And with regard to this, etc.” And with regard to this, David declared: “Unless the Lord had been my help, my soul would almost have dwelled in silence [duma]” [Psalms 94:17]. “Unless the Lord had been my help,” that is, had He not been my guardian [apotropa] and watchman over me, with respect to the angel Duma. “Would almost have dwelled etc.” – what is [the meaning of] “almost”? Like the measure of a fine thread that is between me and the Other Side [Sitra Aḥara]; it was that measure away from my soul dwelling with Duma, that is, with the angel Duma in Gehennom. Apotropa means a guardian, a watchman, for the Aramaic translation of “and let him appoint overseers” (Genesis 41:34) is “and let him appoint an apotropos.”

This is what Pharaoh should do: appoint officials [faithful men] over the land, and prepare the land of Egypt during the seven years of abundance.

Let Pharoh make and appoint him a superintendent over the land; and let him set apart one in five throughout the land of Mizraim in the seven years of plenty.

Let Pharoh make superintendents over the land, and let them take out one part in five of all the produce of the land of Mizraim in the seven years of plenty.

An alternative explanation of G’d’s directive to take along ‎provisions. [The following is based on the Torah choosing the ‎word ‎מאכל‎ instead of the customary word ‎אוכל‎, for food. Ed.] ‎‎(Compare Genesis 41,35; 41,48; 42,7 et al) By using the causative ‎mode, ‎מאכל‎ as in ‎מאכיל‎, the Torah suggests that G’d made it ‎Noach’s task to feed others, primarily the animals, of course. ‎When understanding the word ‎מאכל‎ in this way, a commentary ‎by Bereshit Rabbah 19,12 becomes clearer. Rabbi Abahu ‎there draws our attention to Adam when challenged by G’d ‎‎(Genesis 3,12) if he came by the knowledge that he was nude ‎because he had eaten from the tree that G’d had forbidden him to ‎eat, having said: ‎האשה אשר נתת עמדי הוא נתנה לי מן העץ ואכל‎, “the ‎woman that You have given me to be my mate, she gave me from ‎the tree vaochel”. Adam used the future tense when describing his ‎having eaten instead of saying ‎אכלתי‎, “I ate.” The author of the ‎‎midrash sees in this Adam’s implied promise to repair ‎whatever damage he had done by eating the forbidden fruit, by in ‎future pronouncing a blessing before partaking of anything that ‎G’d put at man’s disposal in this universe. He hoped to undo any ‎harm his eating from the tree of knowledge had done. When ‎Adam’s eating from the tree is looked at in this light, he had ‎indeed “fed” the human beings that were born after him, by ‎bequeathing them a world that they could call their own. This ‎was confirmed by G’d at the moment when He told Noach ‎קח לך ‏מכל מאכל אשר יאכל‎, “Take for yourself of all the food that is ‎fit to be eaten.” Noach’s taking with him all the animals into the ‎ark set the stage for man’s being permitted to eat the meat of ‎animals after they had died and become fit as food. This is also the ‎allusion contained in Yoel 2,26 ‎ואכלתם אכול‎, “and you will eat ‎your fill (and praise the name of the Lord).” The repetition of the ‎word ‎אכול‎ is the veiled reference to Adam’s having been ‎responsible for all this in a constructive sense. [This editor views ‎this midrash as especially inspiring, as it suggests that ‎Adam himself “invented” the principle of the punishment ‎having to fit the crime. Ed.]‎

.את כל אוכל, “all the food;” as far as possible;” (compare verse 57)

AND LAY UP CORN. The overseers. Some say that bar (corn) refers to corn in its ears. (Grain that has not been purified from its stubble (Weiser).) However, I think that bar is the term applied to the corn after it has been fanned and cleansed. (Grain whose impurities have been removed. I.E. is paraphrasing Jer. 4:11. Our texts read, fanned or cleansed. Vat. Ebr. 38 reads, fanned and cleansed. We have followed the latter.) To the one who says that the Egyptian air is damp because of the Nile and it is impossible for corn to last there for seven years, we reply that it is possible to mix corn with preservatives. (According to Bereshit Rabbah 90:5 this is precisely what Joseph did.)

ויקבצו את כל אוכל, “and let them gather in all the food, etc.” the words “all the food,” refer to the 20% of the crops to be taxed by Pharaoh. The words “all the food,” mean that 20% of each type of harvest such as wheat, rye, corn and barley were to be taxed and collected to be stored.

ויצברו בר, “and they will amass grain.” The expression צבר used here by the Torah refers to underground storage. We find a comparison between עפר, earth, dust, in Job 27,16 אם יצבר כעפר כסף, “if he were to pile up silver like dust.” Joseph suggested to Pharaoh to store grain both above ground in grain elevators as well as below ground. The expression צבירה includes both kinds of storage. We find the expression occurring when the Egyptians piled up the frogs into great heaps in Exodus 8,10.

תחת יד פרעה “under Pharaoh’s control.” under Pharaoh’s control and in storage-houses owned by him. אוכל בערים, “food in the cities.” Produce grown near certain cities should be stored within these cities. ושמרו, “and they are to guard and protect” the grain is to be brought into these storage houses in a condition which makes it fit to store for an extended period.

ויקבצו את כל אוכל השנים, concerning this tax of twenty percent of the harvest, Joseph suggested that the appointed officials should collect the food thus set aside by Pharaoh during the seven years of plenty and store it near various cities under Pharaoh’s direct supervision so that it would be at hand when the years of famine would commence. This would be independent of what private individuals would put in storage on their own account. If this advice were followed, each city would have a substantial hoard of grain near at hand when the famine would break out and there would not be any panic or undue profiteering.

ויצברו בר תחת יד, someone appointed for the task by Pharaoh.

פרעה, All of this would be enforced against the wishes of the population. This is why Joseph spoke of the appointment of פקידים, overseers with powers of enforcement,ויצברו, this expression is also used when King Ahasverus appointed officials to bring all good looking virgins to his court so that he could eventually make the selection of a new queen replacing Vashti from amongst one of the. (Esther 2,3)

The expression ויקבצו, “and they shall gather in,” is applied here to produce, whereas in Esther it was applied to people. [the reader can form his own opinion about human rights of women in Persia of old. Ed.]

אוכל בערים, there would be such storage silos in every city so people could buy during the years of the famine without having to travel far from their homes.

את כל אֹכֶל ALL THE FOOD — The word אֹכֶל is a noun and therefore the accent is on the א and the last syllable has the vowel Patach Katan (a name Rashi uses for our Segol), whilst אוֹכֵל — which is a participle, as for instance, (Leviticus 7:25) “For whosoever eateth (אוֹכֵל) the fat” — has the accent on the ultimate syllable, on the כ, and has the vowel Kametz Katan (Zéré).

תחת יד פרעה UNDER THE HAND OF PHARAOH — under his control and in his storehouses.

Allein es soll noch mehreres geschehen, es soll nicht bloß dem Allernotwendigsten vorgesorgt werden. Diese, dem einzusetzenden Landesvormund vorbehaltene Maßregel wird in diesem Vers entwickelt. Das Verständnis hat aber Schwierigkeiten. Es heißt: אוכל וגו כל ויקבצו אתי wenn in den guten Jahren alle Nahrungsmittel aufgespeichert werden sollen, so verhungert die Bevölkerung, ehe die Hungerjahre kommen. Möglich, daß קבץ, das allerdings sonst zusammen sammeln heißt, hier mehr: zusammen halten, an sich halten bedeute, eine Bedeutung, die an sich nicht fern, und in seiner offenbaren Verwandtschaft mit יבש ,גבש ,כבש ,גוץ ,כוץ ,קפץ liegt, die allesamt ein Komprimieren ausdrücken. Demgemäß scheint ein doppeltes vorgeschlagen. 1) eine Steuer im vorigen Vers. 2) hier eine Bevormundung der Verwendung, d. h. eine Beschränkung des Kornhandels, zunächst des Exportes. Ägypten war ja im ganzen Altertum der Kornspeicher der übrigen Welt. Es soll daher אוכל in natura im Lande verbleiben. Es heißt darum wiederholt אוכל und nicht תבואה, da zuletzt ja auch das Geld als Erträgnis der Jahre betrachtet werden könnte. Nichts soll daher in den Jahren des Überflusses nach außen. Ja, es soll nicht einmal eine Stadt mit der anderen in Getreide Geschäfte machen, so daß kein Korn in unfruchtbares Geld umgesetzt werde. Wollen die Produzenten verkaufen, so sollen sie nur an Pharao verkaufen können und das also gekaufte Getreide unter seinem Verschluss geborgen bleiben. Und damit der wohltätige Zweck dieser allerdings beengenden Kontrolle allen gegenwärtig bleibe und deshalb das Gehässige verliere, soll das von der Krone aufgekaufte Getreide nicht in ein Zentralmagazin gebracht, sondern אכל בערים ושמרו, in jeder Stadt selbst das in ihr aufgekaufte Getreide unter Verschluss der Regierung aufgespeichert und so der Bevölkerung überall das wohltuende Bewusstsein verbleiben, in diesen Kornvorräten eine Sicherung gegen künftigen Mangel vor Augen zu haben — אינו דומה מי שיש לו פת בסלו וכוי — und überzeugt zu sein, daß nicht etwa die Regierung mit diesen Aufkäufen eine Handelsspekulation nach dem Auslande beabsichtige, die sie dem Volke untersagt.

And is vocalized with a patach koton... A patach koton is [what we call] a segol, and a kametz koton is [what we call] a tzeirei.

They will gather all the food of these coming good years and amass grain under the control of Pharaoh; they will collect food in the cities and they will preserve it.

אוכל בערים, “food in the cities, etc.,” so that it need not be brought from a distant central depot. This would also have the psychological advantage of putting local residents’ mind at rest if they knew there was a local food storage depot nearby.

“Let the grain be collected” [41:35]. Joseph advised that they should make treasuries in the ground to hide the grain. (Bahya, Genesis, 41:35.)

An abundance of food is the result of the plowing of the poor I saw in the great Masorah [on the words רב אכל]: The word רב appears thirty-three times with a “kamatz,” but this one has a short “kamatz,” and it is joined to the word אכל, food, with a “makkaf” (hyphen); and I saw there that אכל is vowelized with a “pattah” (i.e., a “segol” which is a small “pattah”), and it is accented on the first syllable, as in (Gen. 41:35): “all the food (אכל) of the good years.” According to its vowelization, this is its interpretation: Much grain comes to the world through the plowing of the poor people; i.e., much Torah emanates from pupils whose teachers learn from them through their debate concerning the halachah.

Let them gather in all the food [grain] during these good years that are coming, and let them store up grain under the hand [jurisdiction] of Pharaoh. Let the food [grain] be [kept] in the cities, and let them safeguard it.

And let them collect all the produce of those good years that are coming, and gather together the produce under the hand of Pharoh's superintendents, and set the produce in the cities to be kept;

לשבע שני הרעב, "for the seven years of famine." First of all Egypt would provide a reserve for itself; as a secondary consideration they would serve as the pool other countries i.e. הארץ could draw on. Joseph added the consideration that the rest of the earth should not starve to death.

והיה האוכל לפקדון, “the food shall serve as a reserve.” The word פקדון is used here in the same sense as elsewhere when someone is given something to guard on behalf of a third party. The food stored was to be stored on behalf of the farmers who grew it. The objective was to forestall that the land would perish as had the seven undernourished cows in Pharaoh’s dream.

לפקדון, as an insurance to have handy in time of need. Even though the people who had turned in that part of their harvest would in due course be forced to buy it back, this arrangement would be good for them as at least they would insure that when needed it would be available.

AND THE FOOD SHALL SERVE AS A RESERVE FOR THE LAND. Joseph said that the food should be kept in reserve under the charge of Pharaoh’s officers for the needs of the land during the seven years of famine, and they should not be used for other purposes lest the land be consumed by the famine just as the cows in the dream did not die on account of their leanness.

והיה האכל — means AND THE FOOD that is stored up SHALL BE AS ANY other DEPOSIT (פקדון) that is held in reserve for the maintenance of the people of the land.

That is stored up as any other deposit that has been stored away... I.e., the food that they wish to save should be like any other deposit. In other words, not that it should be entrusted in the care of an individual, rather it should be stored like a deposit of silver and gold.

For maintaining the country. I.e., it is not for [maintaining] the soil but for [the survival of] the people.

The food shall be for a security for the land for the seven years of famine that shall be in the land of Egypt, and the land will not perish in the famine.

“The seven years of plenty that was in the land of Egypt concluded” (Genesis 41:53). “The seven years of famine ensued, as Joseph had said; there was famine in all lands, but in all of the land of Egypt there was bread” (Genesis 41:54). “Concluded [vatikhlena]…” – they emerged perfect [mekholalot]. “Ensued [vateḥilena]…” – they entered ill [ḥolaniyot]. (Although the Egyptians had eaten on the final day of the seventh year of plenty, on the first day of the first year of famine, they were already afflicted with hunger.) By the time they sat at the table, they sought even coarse bread, but could find none. They said: ‘Is this not what Joseph said: “The food will be as a security [for the land for the seven years of famine]”? (Genesis 41:36). (They needed the security from the beginning of the seven years.) “There was famine in all lands” – in three lands: Phoenicia, Arabia, and Philistia. “The entire land of Egypt was hungry, and the people cried out to Pharaoh for bread; Pharaoh said to all the Egyptians: Go to Joseph; what he says to you, you shall do” (Genesis 41:55). “The entire land of Egypt was hungry…what he says to you, you shall do” – Rabbi Abba bar Kahana said: He compelled them to circumcise themselves. (When a Jew purchases a gentile slave, he is obligated to circumcise him.) Rabbi Shmuel bar Naḥman said: “Ḥiyitanu” is not written here, but rather, “you have saved our lives [heḥeyitanu]” (Genesis 47:25) (When the Egyptians tell Joseph “you have saved our lives,” the Hebrew term used is heḥeyitanu instead of the similar form ḥiyitanu. The extra heh in the word implies that something additional is included, and is interpreted as an allusion to life in the World to Come: By seeing to it that they became circumcised, Joseph assured them of life in the World to Come; alternatively, the meaning is that some Egyptians converted and thereby merited life in the World to Come (see Yefeh To’ar). ) – you have given us life in this world, and in the World to Come. “The famine was on the entire face of the earth, and Joseph opened all that was in them, and sold grain to the Egyptians. The famine was intensified in the land of Egypt” (Genesis 41:56). “The famine was…everything that [asher] was in them” – the best [hame’usharim] of them.

Likewise, if he omitted from the marriage contract the sentence: Any female children you will have from me will sit in my house and be sustained from my property until they are taken by men, i.e., until they are married, he is nevertheless obligated as though he had written it, as it too is a stipulation of the court.

bis sie sich mit Männern verheiraten. יתנסבן ist Ithpeel von נסב = ܢܣܰܒ = נשא nehmen, heiraten. Die Form יתנסבן, die auch ed. Lowe hat (nur dass hier יתנסבין verschrieben ist), ist die nach der Analogie der starken Verba gebildete. Wenn unsre Mischnaausgaben תנסבן = תינסבן lesen, so ist hier das Präfix ת statt י nach Analogie des Singulars gesetzt, wie im Jerus. Targum zu Gen. 41, 36 תהוויין, Deut. 28,32 תתוקפון. Vgl. Dalman, Grammatik des jüd.-paläst. Aram. S. 213.

Let Pharaoh appoint commissioners over the land to take a fifth of the harvest of Egypt during the seven years of abundance. They should collect all the food of these good years that are coming and store up the grain under the authority of Pharaoh, to be kept in the cities for food. This food should be held in reserve for the country, to be used during the seven years of famine that will come upon Egypt, so that the country may not be ruined by the famine. (Gen. 41:34–36)

Now let Pharaoh look for a discerning and wise man and put him in charge of the land of Egypt. Let Pharaoh appoint commissioners over the land to take a fifth of the harvest of Egypt during the seven years of abundance. They should collect all the food of these good years that are coming and store up the grain under the authority of Pharaoh, to be kept in the cities for food. This food should be held in reserve for the country, to be used during the seven years of famine that will come upon Egypt, so that the country may not be ruined by the famine. (Gen. 41:33–36)

The treasures of the Lord: – We should have interpreted פקודי as "commandments" in accordance with its Targum, only that he speaks afterwards of the commandment of the Lord; so we interpret פקודי here on the analogy of "And the food shall be for a store (פקדון)" (Gen. 41:36), where the meaning is that of treasuring and depositing. They are the things about which reason teaches. He says of them also that they

The food [grain] will be held in safe-keeping [stored away] for the land, for the seven years of famine; which will be in the land of Egypt. Let the [people of the] land not be cut off by the famine.

and there will be provision laid up (as) in a cavern in the earth, that therefrom they may take in the years of famine which come upon the land of Mizraim, that the people of the land perish not through the famine.

ובעיני כל עבדיו וייטב הדבר בעיני פרעה, “the matter (advice) was viewed favourably by Pharaoh and by all his servants.” Pharaoh’s servants realised that Joseph’s advice to Pharaoh was sound and that the Royal Palace, the wealthy classes as well as the poor in Egypt stood to gain from following Joseph’s advice. This is why they concurred and expressed their approval of the plan Joseph had outlined.

וייטב הדבר, Pharaoh approved of Joseph’s suggestion as did his ministers as they all understood that it was a wise and practical plan. They realised that it was very likely that Joseph’s interpretation of the dream was correct. They were furthermore very impressed by the chief of the cup-bearers who had told them how Joseph’s interpretation of both his and the chief baker’s dreams had come true. Moreover, Joseph had not claimed that the realisation of the dream would be in the distant future, but by seizing on the word והנה twice at the very beginning of Pharaoh’s dream and again in verse 29, he had made it plain that these predictions would come true in short order.

וייטב הדבר, Joseph’s basic advice as well as his outline of how to execute his plan

The matter was worthy in the eyes of Pharaoh. The interpretation was accepted by Pharaoh, as each of its details matched a feature of his dream. He liked Joseph’s advice because it had great economic potential for the country, and it would concentrate power in Pharaoh’s hands during the years of famine. And the matter was likewise worthy in the eyes of all his servants, perhaps because each of them separately thought that he would be selected as the insightful, wise man who would manage the Egyptian economy in the forthcoming years.

In order to make use of one's eyesight, light is indispensable. Even possession of perfect eyesight is useless, since one is unable to translate one's potential into the actual, unless the objects to be seen are bathed in light. None of our other senses requires external phenomena to enable them to function. One can smell in the dark, touch in the dark, etc. Because the sense of vision requires light in order to function, light is also called "wisdom," seeing that wisdom is also an external agent assisting all our senses to improve the quality of their respective perceptions. G-d the great "Seer" is different inasmuch as He does not require light to enable Him to see and perceive all that exists. Whereas photography cannot function when outside light penetrates the viewer, the Almighty, the seat of light who is surrounded by light, is not handicapped by that fact. Daniel 2,22 says, "He knows what is in darkness, though surrounded by light." Isaiah 60,1-2 says, "Though the earth will be surrounded and covered by darkness, the Lord will light you up. His glory will be visisble to you." This "glory" will not be visible to other nations. The fact that the account of the story of Creation commences with the creation of light, illustrates the point that in order to build successfully, one must be able to see what one is doing. Though night is no darker than daylight for the Almighty, the point was to describe the inescapable need for daylight for man to be able to live on earth successfully. For this reason, we read at the end of the story of creation, "G-d saw all that He had made and it was very good" (Genesis 1,31). Until He had viewed it, it could not have been described as "very good." Solomon also describes the relationship of light to darkness as like the relationship of wisdom to foolishness, explaining that the fool, though he sees, walks in darkness, whereas the wise, even though blind, carries the source of light in his head (Kohelet 2,13-14). Since Torah more than anything else has been designed to provide wisdom, the verse "for each mitzvah is like a candle, but Torah is light itself" (Proverbs 6,23) is self-explanatory. When Moses says to Yitro "You will become our eyes" (Numbers 10,31), he had this kind of vision in mind, i.e. one which provides spiritual light, wisdom. The fact that the members of the Jewish Supreme Court, the Sanhedrin are called "the eyes of the community" (Horiot 5) is to be understood in the same vein. Basing ourselves on this comparison between eyesight and wisdom, the Torah's statement that Joseph's interpretation of Pharaoh's dream was "good in the eyes of Pharaoh and in the eyes of his servants" is clear. It means that people who had up to now walked in darkness, suddenly were greatly enlightened (Genesis 41,37). In the final analysis, providing spiritual enlightenment to those walking in spiritual darkness is what the interpretation of dreams is all about. The ability to relate apparently unconnected phenomena to one another, is what foretelling of the future amounts to. When Joseph had said to Pharaoh's ministers who were in jail with him, "Ks not the interpretation of dreams G-d’s business?" (Genesis 40,8), or when he said to Pharaoh, "May the Lord put Pharaoh's mind at ease" (41,17), this underscores that only someone possessed of qualities especially conferred upon him by G-d could succeed in interpreting dreams. Our sages in Berachot 25 appear to contradict this theory when they state that "All dreams follow the mouth." At first glance this seems to mean that the interpreter of a dream determines its meaning and significance although logic dictates otherwise. When the Torah says that Joseph explained each man's dream according to its dreamer, surely this means that each dream allowed for only one explanation. How then can our sages allow latitude to the interpreter to impose his own meaning? Strangely enough the Talmud reports two identical dreams that permitted widely divergent interpretations. Still stranger is the statement of Rabbi Neriyah (Berachot 56) that the twenty-four interpreters in Jerusalem offered twenty-four different interpretations for the same dream, all of which turned out to be true.

We are told of one essential trait in regard to Rachel: “and Rachel was beautiful in form and beautiful in appearance” (Genesis 29:17). This trait was shared by Joseph, who was “beautiful in form and beautiful in appearance” (Genesis 39:6). Rachel and Joseph were defined by this great beauty. More than a physical attribute, this beauty seemed the embodiment of passion, longing, instinct, response. It demanded utter engagement, complete sincerity. Jacob, the Midianites, (Sefer Ha-Yashar, Genesis 68a–68b.) Potiphar, Potiphar’s wife, fellow prisoners, Pharaoh himself: all were drawn to the charismatic Joseph, who “found favor” without even trying. A beauty so intense that it was other-worldy, holy, giving a glimpse of a world beyond. “And Pharaoh said to his servants, ‘Can we find another man like this, in whom is the Spirit of God?’” (Genesis 41:37).

This thing [plan] was good in the eyes of Pharaoh, and in the eyes of all his servants.

And the word was good before Pharoh, and before all his servants.

And the rectification is YoSeF, in the aspect of “The Lord has aSaF (gathered away) my humiliation” (Genesis 30:23). He mitigates the bad, which is the aspect of famine, in the aspect of (Ezekiel 36:30), “so that you will never again be humiliated before the nations because of famine.” He is the aspect of “gathered the ruach,” corresponding to “a man in whom there is the ruach of the Lord” (Genesis 41:38). And this is what was said of him: “Yosef will place his hand on your eyes” (ibid. 46:4)—by means of the hand, the eye is protected from the imagination, as explained above.

(On verses 37-38:) What did Pharaoh see to say to his servants, "Could we find another like him, a man in whom is the spirit of God," and that he said to him, "there is no one wise and understanding like you," and that he made him the master over his entire household and ruler over the entire land of Egypt - before he knew whether his words would be substantiated and whether the thing would come to effect as he had interpreted or not?! As behold, the chief wine steward did not do a thing [for just this reason], when he interpreted his dream positively. As maybe the thing would not be as he had interpreted it to Pharaoh. And if so, why did he raise him before the thing was tested? And he also [prematurely] gave him a wife from the notables of the land.

CAN WE FIND SUCH A ONE AS THIS. Nimtza (we find) is a nifal perfect and the meaning of ha-nimtza kha-zeh ish (can we find such a one as this) is, was such a one as this ever found in the world. It is also possible that the nun of nimtza is a first person plural prefix. (A nun is prefixed to the Hebrew root in the first person plural imperfect. According to this interpretation nimtza is a kal.) In this case the word ha-nimtza (can we find) relates to what Pharaoh said to his servants. (The meaning of the phrase is, can we find such a one as this. The point is that nimtza can either be a third person singular nifal perfect or a first person plural kal imperfect. In the first instance it means was found, and relates to kha-zeh ish (such a one as this); in the second, it means we will find, and it relates to Pharaoh and his servants.)

הנמצא כזה איש, "Can we find a man such as this one etc.?" The reason that Pharaoh did not say הנמצא איש אשר "can we find a man who, etc.," is because he would then have created the impression that there were people with Holy Spirit only that they did not possess it in the degree that Joseph did. Pharaoh wanted to make it plain that he did not think anyone else possessed the Holy Spirit.

הנמצא כזה איש אשר רוח אלו-הים בו, “can we find a man so filled with the spirit of G’d?” We find something very similar in Daniel 4,6 after Daniel had interpreted the dream of Nebuchadnezzar.

הנמצא כזה, the letter נ in the word הנמצא was directed at the people who were talking about the whole subject. Pharaoh said to the assembled advisers: “Joseph has made certain suggestions. Can we possibly find someone better qualified to put these suggestions into practice? He is clearly superior in wisdom and acumen to all our local experts, and this can only be due to the fact that he enjoys Divine inspiration.”

CAN WE FIND SUCH A ONE AS THIS? Because he was a Hebrew, the members of which race were repugnant to the Egyptians, who would not eat of the things the Hebrews touched, or have any contacts with them as they considered them unclean, Pharaoh did not want to appoint Joseph viceroy without their permission. Therefore he said to them that they would find no Egyptian comparable to him, as the Spirit of G-d is in him. After they admitted it, he said to Joseph, Since G-d has made all this known unto thee, (Verse 39 here.) for since the interpretation met with the approval of Pharaoh and all his courtiers, (Verse 37 here.) they regarded everything he had said as if it had already been fulfilled. It is possible that the expression, all this, alludes also to that which the chief of the butlers told Pharaoh. A similar case is the verse, And he [Jacob] related to Laban all these things, (Above, 29:13.) meaning the blessings bestowed upon him by Isaac mentioned before. Pharaoh thus said: “Since G-d has imbued you with this great wisdom, thus enabling you to interpret all secret and hidden dreams, and not a word of yours has failed, there is none so understanding and wise in all matters as you are, and you are therefore fit to assume authority and rulership and to be second to me.”

אשר רוח אלוקים בו, if he is able with G’d’s help to interpret intangibles such as dreams, he must certainly be smart enough to arrange administrative earthly affairs in a competent manner.

הנמצא כזה CAN WE FIND SUCH A ONE AS THIS? — The Targum renders it: “can we find like this one” — meaning, “If we go to seek one could we find anyone like him?” הנמצא is a question, as is every ה prefixed to a word with the vowel Chataph Patach.

“Can we find another like this one”... I.e., the meaning of הנמצא here is not the same as in הנהיה כדבר הגדול הזה (Devarim 4:32), where it means, “Did such a great thing ever happen in the world?!” Otherwise, Onkelos would have translated it here as האשתכח כדין (Did something like this ever exist?!) Since he translates it הנשכח, it means: “If we would go and search, would we find?” Accordingly, the נ is of the active future tense, not of the passive past tense. Furthermore, if הנמצא meant: “Was there ever anyone in the world like this?!” then a question arises: For what purpose did Pharaoh say this? But if it means, “If we would go and search, would we find?” then it is understandable, for Yoseif said, “Pharaoh should seek a man of understanding and wisdom.” Pharaoh thus said to his servants, “If we would go and search, would we find one like him? We should therefore appoint Yoseif for this.”

If we would go and search for him, would we find another like him... Rashi cites Onkelos in order to say that הנמצא כזה means, “Would we now find one like him,” rather than, “Would one like him ever have been found.” The latter is not true since there was Avraham, Yitzchok and Yaakov. Thus it must mean “now,” and this is seen more clearly from Onkelos: if Onkelos meant, “Ever have been found,” he would have said אם אשתכח כדין (past tense). But in Scripture, הנמצא is conjugated in the same manner for both the past tense and the future tense. Onkelos deduced that it is not past tense because it is writtenהנמצא כזה איש אשר רוח אלקים בו, rather than הנמצא איש אשר רוח אלקים בו כזה. The verse placed כזה at the beginning in order to connect it with איש אשר רוח אלקים, conveying that no one has Hashem’s spirit like he does. All this shows that it means, “Would we now find one like him?” (Maharshal)

Pharaoh said to his servants: Can we find someone like this, a man in whom there is the spirit of God?

הנמצא כזה?, “can someone like this one be found elsewhere?” The reason why Pharaoh felt he needed the consent of his ministers before appointing Joseph to such a position was the well-known animosity harboured by Egyptians generally against any Hebrew (Mesopotamians). The appointment to a position with such wide-ranging powers was something extraordinary even if Joseph had not been a slave and a Hebrew to boot.

“Could we find another like him, a man in whom is the spirit of God?” [41:38]. Pharaoh was very pleased with Joseph’s advice and [it found favor] in the eyes of the nobles. Pharaoh said: is there found such a man in whom is the spirit of God? Ramban writes. Since the Egyptians hated Hebrews very much, and when a Hebrew touched a piece of bread, they considered the bread impure. Thus, Pharaoh thought that the Egyptians would not agree to make Joseph a viceroy. Therefore, I must talk with them and he said that one does not find an Egyptian who is so wise. (Ramban, Genesis, 41:38.)

The author concludes that nefesh, soul at birth—though superior as a life motivating force to all other living creatures, just as the human body is superior to all other living creatures—is something quite primitive. Through the life experience it develops into the kind of force that matures. "Free will" is part of the force that helps this "life force" mature and become the kind of disembodied spirit that survives the flesh at the time the body dies. "Nefesh-Ruach-Neshamah” are the way stations in the progress of this "life motivating force" of man towards the formation of the disembodied immortal personality. "Ruach hakodesh,” holy spirit, is not yet the level at which "nevu-ah," prophetic insights can be achieved. That stage is reached only by the "neshamah" stage in a person's development. If actual nevua-ah is denied such people, it is only because their contemporaries do not deserve to be the beneficiaries of such prophetic insights (Sukkah 21).

15. The Rabbi: Thou hast called attention to a debatable point, although there is no doubt about it for me. But we have wandered from our subject, viz. the attributes. To return to it, let me explain the matter to thee by a simile taken from the sun. The sun is only a single body, whilst those receiving their light from it are in many ways dependent on each other. The most fitted to annex its lustre are the ruby, crystal, pure air and water, and their light is therefore called transparent. On glittering stones and polished surfaces it is called luminous; on wood, earth, etc., visible light, and on all other things it is simply designated light without any specific qualification. This general term, light, corresponds to what we call Elōhim, as is now clear. Transparent light corresponds to 'Eternal,' a proper name which describes especially the relation between Him and His earthly creatures, I mean, the prophets, whose souls are refined and susceptible to His light, which penetrates them, just as the sunlight penetrates the crystal and ruby. Their souls take their origin and development (as has been explained before) from Adam. Essence and heart [of Adam] reappear in every generation and age, whilst the large mass of mankind are set aside as husks, leaves, mud, etc. The God of this essence is only and solely Adōnāi, and because He established a connexion with man, the name Elohim was altered after the creation into Adonāi Elōhim. This the Sages express in the words: A 'full name over a full universe' (Genesis Rabbah 11). The world was but completed with the creation of man who forms the heart of all that was created before him. No intelligent person will misunderstand the meaning conveyed by 'Elōhim,' although this is possible with regard to 'Adōnāi,' because prophecy is strange and rare in single individuals, and much more so in a multitude. For this reason, Pharaoh disbelieved and said: 'I know not the Lord' (Exodus 5:2), as if he interpreted the Tetragrammaton in the way penetrating light is understood, and was reminded by it of God whose light is intimately attached to man. Moses supplemented his words by adding: 'the God of the Hebrews,' in order to call to mind the patriarchs who testified by means of prophecy and marvels. Elōhim was a name well known in Egypt. The first Pharaoh said to Joseph: 'Forasmuch as Elōhim has shewn thee all this,' (Genesis 41:39), and A man in whom the spirit of Elōhim is' (Genesis 41:38). This is as if one man alone sees the sun, knows the points of its rising and course, whilst we others never behold it and live in shadow and mist. We find, then, that his house has much more light than ours, because he is acquainted with the course of the sun and can arrange his windows according to his desire. We also see his crops and plantations thriving, which, as he says, is the consequence of his knowing the course of the sun. We however, would deny this, and ask: 'What is the sun? We know the light and its manifold advantages, but it comes to us merely by accident.' 'To me,' he would answer, 'it comes as much and as frequently as I desire, because I know its cause and course. If I am prepared for it and arrange all my plans and works for their proper seasons, I reap the full benefit of it.--A substitute for Adonāi is Presence, as in the verse: 'My Presence shall go with thee' (Exodus 33:14, sq.), or 'If thy Presence go not with me.' The same is meant in the verse: 'Let my Lord, I pray Thee, go among us' (Exodus 34:9). The meaning of Elōhim can be grasped by way of speculation, because a Guide and Manager of the world is a postulate of Reason. Opinions differ on the basis of different speculations, but that of the philosophers is the best on the subject. The meaning of Adonāi, however, cannot be grasped by speculation, but only by that intuition and prophetic vision which separates man, so to speak, from his kind, and brings him in contact with angelic beings, imbuing him with a new spirit, as it is written: 'Thou shalt be turned into another man,' 'God gave him another heart' (I Samuel 10:6. 9), 'A spirit came over Amasai' (I Chronicles 12:18). 'The hand of the Lord was upon me' (Ezekiel 37:11). 'Uphold me with Thy free spirit' (Psalms 51:14) All these circumscribe the Holy Spirit which enwraps the prophet in the hour of his ministry, the Nazirite, and the Messiah, when they are anointed for priesthood, or for the royal dignity by a prophet; or when God aids and strengthens him in any matter; or when the priest makes prophetic utterances by means of the mystic power derived from the use of the Urim and Tummim. Then all previous doubts concerning Elōhim are removed, and man deprecates those speculations by means of which he had endeavoured to derive the knowledge of God's dominion and unity. It is thus that man becomes a servant, loving the object of his worship, and ready to perish for His sake, because he finds the sweetness of this attachment as great as the distress in the absence thereof. This forms a contrast to the philosophers, who see in the worship of God nothing but extreme refinement, extolling Him in truth above all other beings, (just as the sun is placed on a higher level than the other visible things), and that the denial of God's existence is the mark of a low standard of the soul which delights in untruth.

“Pharaoh said to his servants: Can we find a man like this, in whom there is the spirit of God?” (Genesis 41:38). “Pharaoh said to his servants: Can we find [a man] like this…?” “One is my faultless dove, the only one of her mother…” (Song of Songs 6:9). “One is my faultless dove” – this is Abraham, as it is stated: “Abraham was one, and he inherited the land” (Ezekiel 33:24). “The only one of her mother” – this is Isaac, who was his mother’s only son. “Pure [bara] to the one who bore her” (Song of Songs 6:9) – this is Jacob, as it was clear [barur] to the one who bore him that he was righteous. “Girls saw her and lauded her” (Song of Songs 6:9) – these are the tribes, “the news was heard in Pharaoh's house, [saying: Joseph's brothers have come; and it was good in the eyes of Pharaoh and the eyes of his servants]” (Genesis 45:16). “Queens and concubines, and praised her” (Song of Songs 6:9) – this is Joseph. “Pharaoh said to his servants: Can we find…like this…?” If we go from one end of the world to the other, we will not find one like this.

“The news was heard in Pharaoh's house, saying: Joseph's brothers have come; and it was good in the eyes of Pharaoh, and the eyes of his servants” (Genesis 45:16). “The news was heard in Pharaoh's house.” It is written: “One is my faultless dove” (Song of Songs 6:9) – this is Abraham, as it is stated: “Abraham was one” (Ezekiel 33:24). “One to her mother” (Song of Songs 6:9) – this is Isaac, who was his mother’s only son. “Pure [bara] to the one who bore her” (Song of Songs 6:9) – this is Jacob, as it was clear [barur] to his mother that he was righteous. “Girls saw her and lauded her” (Song of Songs 6:9) – these are the tribes, as it is stated: “The news was heard in Pharaoh's house…” “Queens and concubines, and praised her” (Song of Songs 6:9) – this is Joseph, as it is stated: “Can we find [a man] like this [in whom there is the spirit of God]” (Genesis 41:38).

"I have loved your Torah," as Solomon said (Proverbs 5:19), "A loving deer, a graceful doe: let her breasts satisfy you at all times; be exhilarated always with her love." The loving deer and graceful doe refer to the Torah, which everyone loves. The Lord said to Israel (Isaiah 1:4), "Why will you be stricken anymore? You will revolt more and more: the whole head is sick, and the whole heart faints." Likewise, it says (Ecclesiastes 9:9), "Enjoy life with the woman whom you love all the days of your fleeting life which He has given you under the sun; for this is your reward in life and in your toil in which you have labored under the sun." Therefore, David said, "I have loved," as it says (Psalm 119:97), "O how I love Your Torah! It is my meditation all the day." Whoever loves the Torah loves nothing but life, as it says (Proverbs 8:35), "For whoever finds me finds life and obtains favor from the Lord." David also said, "I have loved," as it says (Deuteronomy 6:5), "And you shall love the Lord your God with all your heart and with all your soul and with all your might." And it is written (Deuteronomy 6:6), "And these words, which I command you this day, shall be upon your heart." Therefore, it is said, "I have loved your Torah," etc. "I go to bathe, and it is with me; I sleep, and it is with me." Just as I was commanded (Deuteronomy 17:19), "And it shall be with him, and he shall read it all the days of his life," so it is with me. As it is written (Proverbs 6:22), "When you walk, it shall lead you; when you lie down, it shall keep you; and when you wake up, it shall talk with you." I did not make it a primary focus, for I did not make it a burden, but rather songs. And so it says (Psalm 119:54), "Your statutes have been my songs in the house of my pilgrimage." And not just songs, but also conversation, as it says (Psalm 119:97), "Your commandment makes me wiser than my enemies, for it is ever with me." It stood by me against my enemies, as it says (Psalm 119:98), "From all my teachers I gained understanding, for Your testimonies are my meditation." It stood by Joseph in Pharaoh's house, as he said to his servants (Genesis 41:38), "Can we find such a one as this, a man in whom is the spirit of God?" And it stood by Daniel in the court of Nebuchadnezzar. And so Moses says (Deuteronomy 4:6), "Keep and do them [the commandments] and so on." Therefore it is said, "From my enemies You have made me wise through Your commandments, for they are always with me" (Psalms 119:98). What do I care that I have not dealt with other books except for this [Torah]? Similarly, Solomon says (Ecclesiastes 12:12), "Of making many books there is no end," and he also says (Proverbs 25:16), "Have you found honey? Eat only what you need, that you not have it in excess and vomit it." The Torah is compared to a jar full of honey, and if one puts a quarter of it with water, a quarter of honey will come out of it. So too, if other matters enter your heart, words of Torah will emerge from it. Therefore it is said, "For they are always with me, from all my teachers I have gained understanding." What does it mean, "from all my teachers"? A person needs friends and disciples in Torah, so if he forgets something, he can ask his friends and they will remind him. Similarly, it says (Ecclesiastes 4:9), "Two are better than one, for they have good reward for their toil," and (Ecclesiastes 4:11), "Also, if two lie down together, they will be warm; but how can one be warm alone?" (Ecclesiastes 4:10), "For if they fall, the one will lift up his fellow." Therefore it is said, "From all my teachers I have gained understanding." And who caused me to have discussions with the elders? As it is said (Job 12:12), "With the aged is wisdom, and in length of days understanding." What does it mean, "With the aged is wisdom"? You honored the elders, and did not take them out of Egypt until You said (Exodus 3:16), "Go and gather the elders of Israel," and You did not give the Torah until You said (Exodus 19:7), "And Moses called for the elders of the people, and set before them all these words which the LORD commanded him." And it says (Leviticus 19:32), "You shall rise before the gray-headed, and honor the face of the old man, and fear your God: I am the LORD." From the honor that you have given to the elders, I will keep Your precepts. Therefore it is said, "With the aged is wisdom." God said to him, "Until now you have not seen anything; yet you will see, as it is said (Isaiah 24:23), 'For the LORD of hosts will reign in Mount Zion and in Jerusalem, and before His elders shall be glory.'"

And he interpreted the dream of || Pharaoh when the Holy Spirit rested upon him, as it is said, "And Pharaoh said unto his servants, Can we find such a one as this, a man in whom the spirit of God is?" (Gen. 41:38).

“One is my faultless dove, one to her mother, pure to the one who bore her. Girls see her and laud her; queens and concubines, and praise her” (Song of Songs 6:9). “One is my faultless dove”—“one,” this is Abraham, as it is stated: “Abraham was one” (Ezekiel 33:24). “One to her mother,” this is Isaac, who was an only child to his mother. “Pure [bara] to the one who bore her,” this is Jacob our patriarch, of whom it was clear [barur] to the one who bore him that he was entirely righteous. “Girls see her and laud her,” these are the tribes, as it is stated: “The news was heard in Pharaoh's palace, saying, "Joseph's brothers have come" (Genesis 45:16). Alternatively, “girls see her and laud her [vayashruha],” this is Leah, as it is stated: “In my happiness, as women will be happy for me [ishruni]” (Genesis 30:13). “Queens and concubines, and praise her,” this is Joseph, as it is stated: “Pharaoh said to his servants: Can we find someone like this?” (Genesis 41:38). If we walk from one end of the world to the other we will not find someone like this, as it is stated: “After God has disclosed all this to you, [there is no one as insightful and wise as you]” (Genesis 41:39).

From all this, we see the gravity of the issur of lashon hara, twelve months for each man having been decreed upon him, corresponding to the [time of] the judgment in Gehinnom. And while he sat there all of Egypt spoke about his being suspect [with Potiphar's wife], as Rashi explains on the verse (Ibid. 40:1): "And it was after these things that there sinned, etc.", and this [(his being suspected)] was because he had suspected his brothers. But after his punishment was completed, the Holy One Blessed be He remembered his righteousness and raised him higher and higher until he was publicized throughout the land of Egypt in glory and renown as a holy man of G-d, as it is written (Ibid. 41:38): "Can there be found such a one! a man invested with the spirit of G-d?"

Whenever Moses appeared before Pharaoh he appeared as a messenger of that attribute. Pharaoh's reaction in Exodus 5,2 was that he had certainly never heard of such an attribute of any deity, מי י-ה-ו-ה אשר אשמע בקלו? Pharaoh had no difficulty in accepting G–d in His attribute as אלקים, as we know from Genesis 41,38. The Zohar (Sullam edition Miketz page 13) already comments on Genesis 41,16 where Joseph says: אלקים יענה את שלום פרעה "G–d will provide a reply for the welfare of Pharoh." Rabbi Abba said: "Observe the wickedness of Pharaoh who claimed not to have heard of G–d. He was extremely clever and exploited the fact that Moses had not presented himself as a messenger of אלקים -whom he could not have denied- but as a messenger of י-ה-ו-ה. He found it puzzling that Moses did not come in the name of the "same" G–d as the G–d of Joseph whom he recognised. He could not come to terms with that name of G–d. When the Torah writes ויחזק י-ה-ו-ה את לב פרעה, the meaning is that it was the use of that name that made Pharaoh's heart become obstinate. This is the reason that Moses never used a different name for G–d when confronting Pharaoh. Thus far the Zohar.

It is not that Jews alone knew God. That is manifestly not the case. Balaam – the very prophet who uttered these words – was not an Israelite. Nor were Avimelekh or Laban, to whom God appears in the book of Genesis. Abraham’s contemporary, Melchizedek, king of Shalem (the city that later became Jerusalem), is described as a priest of God Most High. Yitro, Moses’ father-in-law, was a Midianite high priest, yet the parasha that contains the supreme moment of Jewish history – the revelation at Mount Sinai – bears his name. Even the Pharaoh who ruled Egypt in the days of Joseph said of him, “Can we find anyone like this man, one in whom is the spirit of God?” (Gen. 41:38).

One who possesses intellect in other areas of wisdom is called a bas – benos in the plural – because the main result of studying the other areas of wisdom is not to build the spiritual world but rather to enhance the structure of Torah. The other sciences are intertwined with [the application of] many Torah laws. A proof of this may be found in Midrash Rabbah, parasha 90: [When Scripture states]: “Benos saw her and acclaimed her;” (Song of Songs 6:9.) it is referring to the tribes [of Israel], as it states: “[Their] fame was heard in Pharaoh’s house, saying: Joseph’s brothers have come.” (Gen. 45:16.) [When the former verse continues], “Queens and concubines praised her,” it is referring to Joseph, [as it states]: “Pharaoh said to his servants: Can we find such a one as this? (Gen. 41:38.) “

Margaret Thatcher was reported as having said, of another Jewish adviser, Lord (David) Young, “Other people bring me problems, David brings me solutions.” (In actual fact, the accurate quote was: “Other people come to me with their problems. David comes to me with his achievements.” But in journalistic retellings it has been modified to give context. See Financial Times, November 24, 2010.) That was magnificently true in the case of Joseph, and we have no difficulty understanding the response of the Egyptian court: “The plan seemed good to Pharaoh and to all his officials. So Pharaoh asked them, ‘Can we find anyone like this man, one in whom is the spirit of God?’” (Gen. 41:37–38).

LEST HE FALL UPON US WITH PESTILENCE. “Moses and Aaron wanted to say [to Pharaoh], ‘Lest He fall upon thee,’ but they showed respect to royalty.” Thus the language of Rashi. Rabbi Abraham ibn Ezra explained: “‘Lest He fall upon us; that is, including us Israelites, also you Pharaoh and all Egypt.’ Therefore when the Egyptians saw the slaying of the firstborn, they said, ‘We are all dead men,’ (Further, 12:33.) for the words of Moses now became clear to them when he said, Lest he fall upon us with pestilence, and therefore they drove them to go to sacrifice [to G-d].” This explanation of Ibn Ezra is not correct, for Moses and Aaron were not commanded to say that Israel too would share in the punishment of pestilence or sword if they would not sacrifice [to G-d], (Only the Egyptians were to suffer that punishment if they failed to permit the Israelites to go to worship the Eternal.) and Moses and Aaron would by no means change anything in the mission of G-d. By way of the Truth, [the mystic lore of the Cabala], this is the secret of the offerings, (See Ramban on Genesis 4:3 (Vol. I, p. 88, and Note 423).) as they constitute a redemption from punishment, for before Him goeth the pestilence. (Habakkuk 3:5. This explains the verse here: Let us go…and sacrifice… lest He fall upon us with pestilence. Ramban then proceeds to explain the end of the verse: or with the sword.) Or with the sword, this means the harsh [attribute of justice]. Moses said this because the Holy One, blessed be He, had commanded them, saying, And you shall say unto him: ‘The Eternal, the G-d of the Hebrews hath met with us. And now let us go … that we may sacrifice to the Eternal our G-d.’ (Verse 1.) and they said to Pharaoh, Thus saith the Eternal, the G-d of Israel: ‘Let My people go.’ (Verse 1.) Now Pharaoh was indeed a very wise man. He knew [of the existence of] G-d and acknowledged Him, as he — or his predecessor (This is a reference to the difference of opinion among the Rabbis of the Talmud (Sotah 11 a) regarding the verse, Now there arose a new king over Egypt, who knew not Joseph (above, 1:8). One Rabbi said that he was really a new king; the other said that it was the same king but he decreed new edicts, and comported himself as though he did not know him.) — said to Joseph: Forasmuch as G-d had shown thee all this; (Genesis 41:39.) a man in whom the spirit of G-d is. (Ibid., Verse 38.) But Pharaoh did not know the Proper Name of G-d, [i.e., the Tetragrammaton], (See above, Note 84.) and accordingly, he answered, I know not the Eternal. (Verse 2.) Therefore they replied and said to him, as they were commanded, The G-d of the Hebrews hath met with us, (In Verse 3 before us.) mentioning to him only the G-d of the Hebrews, which is equivalent to E-il Sha-dai. They said, He hath met with us, relating to Pharaoh the exact language of the message they were commanded to bring him, and they explained to him that in this meeting which they would have [with G-d], it would be necessary for them to sacrifice before Him, lest the meeting be with pestilence, or with the sword. In a similar vein did Scripture set forth in connection with Balaam, as it is said, And G-d met Balaam, and he said unto Him: I have prepared the seven altars, and I have offered up a bullock and a ram on every altar. (Numbers 23:4.)

Pharaoh said to his servants, Can [another] one like this be found, a man who has God’s spirit [the spirit of prophecy from before God] in him?

And Pharoh said to his servants, Can we find a man like this, in whom is the spirit of prophecy from the Lord?

5. The m’loopum —i.e., the aspect of “Yosef was the ruler”—is a point with a vav. This is because the aspect of Yosef is drawn from Chokhmah and Binah, as is written (Genesis 41:39), “Now that [God] has made all this known to you, there is none so understanding and wise as you”—that is Wisdom and Understanding. And the result of this was that “Yosef was the ruler.”

Yosef, too, before he could have a revelation in Torah—i.e., Chokhmah and Binah, as is written, “The beginning of wisdom” (Psalms 111:10), for “If you call to understanding” (Proverbs 2:3) —had to be tested, refined within the above mentioned all-encompassing desire of the seventy languages. By withstanding the test and breaking the shell that preceded the fruit, he merited the fruit—i.e., the revelation of the Torah, which is Chokhmah and Binah, as is written (Genesis 41:39), “there can be no one with as much understanding and wisdom as you.”

אחרי הודיע, “since G-d has informed;” this refers also to what follows, i.e. since G-d has granted Joseph so much wisdom: “you shall be in charge of My palace.”

אין נבון, "There is no one as understanding, etc." "There is no one else as qualified to carry out the measures suggested as you yourself, seeing that you have been granted the Holy Spirit."

אחרי הודיע אלו-הים אותך את כל זאת, “after the Lord has informed you of all this.” Pharaoh referred to Joseph’s wisdom rather than to his knowledge as a prophet in predicting the onset of the seven good years, etc. He added: “seeing that you advised me to appoint a discerning and wise man it stands to reason that seeing that —

אין נבון וחכם כמוך "there is none more discerning and wise than yourself, etc." — you will be this person.” Pharaoh and his advisors were so impressed that they acted as if Joseph’s prediction had already come true. This explains the word הודיע in the past tense. [After all, until it had come true how did they know that Joseph’s information had been divinely inspired? Ed.]

נבון, he understands the future, having been able to foresee it.

אין נבון וחכם כמוך THERE IS NONE SO DISCREET AND WISE AS THOU ART — If we do seek for a discreet and wise man as you suggested (v. 33) we shall find none like you).

To seek an understanding and wise man as you suggested... [Rashi knows this] because if Pharaoh intended to praise Yoseif, why did he do so in Yoseif’s presence, [which is not the way of a king]? Furthermore, why did he not praise him before, when he told him the dream [and Yoseif interpreted it? Rather, Pharaoh first spoke to his servants; see v. 38]. Perforce, Pharaoh is replying to Yoseif’s statement of, “Pharaoh should seek a man of understanding and wisdom,” and he is saying: Hashem’s spirit is in you, as you know about the famine. So too, you will know how to handle it, to gather the grain.

Pharaoh said to Joseph: After God has disclosed all this to you, there is no one as insightful and wise as you. Pharaoh was deeply impressed by Joseph. Perhaps Joseph’s appearance contributed to this, as he appeared in civilian clothes and presumably, by that point, spoke fluent Egyptian. Like most of those who had encountered Joseph, Pharaoh recognized his wisdom and potential, and he realized that Joseph merited even divinely inspired insight.

אחרי הודיע אלוקים אותך כל זאת, “seeing that G’d has informed you of all these details, etc.” Pharaoh refers to the fact that Joseph’s interpretation of his dream seemed so amazingly logical and believable, so much so that it appeared to the listener as if it had already come true; It is also possible that Pharaoh referred also to the previous interpretation Joseph had given to the cupbearer, so that the words כל זאת seem amply justified.

אין נבון וחכם כמוך, “there is no one as wise and understanding as you.” In this instance the attribute נבון is mentioned before the attribute חכם, whereas in Deuteronomy 4,6 the nations of the world as described as describing the Jewish people as חכם ונבון, i.e. in the reverse order of these attributes. In this instance, insight was the first attribute required in order to understand the dream, whereas wisdom was required in order to deal with the challenge presented by fulfillment of the dream. When it comes to understanding words of Torah, the first requirement is חכמה, a certain amount of common sense, before one penetrates below the surface of what the text conveys to us.

“Since God has made all this known to you” [41:39]. Pharaoh said: Since the Holy One has told you all this, there is no greater wise and discerning one than you. Therefore, you should be a master over my people. Pharaoh removed his ring from his hand, the one with which one seals things, and put it on the hand of Joseph. He said: you should be a ruler. Only my throne should be higher than yours. Hizkuni writes. Pharaoh said: I will examine Joseph to see if he is truthful. Perhaps Joseph is lying and he just wants to free himself from the prison. Therefore, I will see. If he will he accept the authority, he told the truth about his solution. If he would not tell the truth, he would not accept the authority, so that he should not remain responsible. (Hizkuni, Genesis, 41:42.)

Midrash Tanchuma on Parshat Vayigash quotes Rabbi Yonathan as saying, "The angels said to come and behold how the ox and the lion argue with one another. Wisdom proves stronger for the wise than ten rulers in the city" (Kohelet 7,19). "Wisdom strengthens the wise" refers to Joseph, since the Torah writes, "After the Lord has let you know all this, there is no one as wise and full of insight as you" (Genesis 41,39).

15. The Rabbi: Thou hast called attention to a debatable point, although there is no doubt about it for me. But we have wandered from our subject, viz. the attributes. To return to it, let me explain the matter to thee by a simile taken from the sun. The sun is only a single body, whilst those receiving their light from it are in many ways dependent on each other. The most fitted to annex its lustre are the ruby, crystal, pure air and water, and their light is therefore called transparent. On glittering stones and polished surfaces it is called luminous; on wood, earth, etc., visible light, and on all other things it is simply designated light without any specific qualification. This general term, light, corresponds to what we call Elōhim, as is now clear. Transparent light corresponds to 'Eternal,' a proper name which describes especially the relation between Him and His earthly creatures, I mean, the prophets, whose souls are refined and susceptible to His light, which penetrates them, just as the sunlight penetrates the crystal and ruby. Their souls take their origin and development (as has been explained before) from Adam. Essence and heart [of Adam] reappear in every generation and age, whilst the large mass of mankind are set aside as husks, leaves, mud, etc. The God of this essence is only and solely Adōnāi, and because He established a connexion with man, the name Elohim was altered after the creation into Adonāi Elōhim. This the Sages express in the words: A 'full name over a full universe' (Genesis Rabbah 11). The world was but completed with the creation of man who forms the heart of all that was created before him. No intelligent person will misunderstand the meaning conveyed by 'Elōhim,' although this is possible with regard to 'Adōnāi,' because prophecy is strange and rare in single individuals, and much more so in a multitude. For this reason, Pharaoh disbelieved and said: 'I know not the Lord' (Exodus 5:2), as if he interpreted the Tetragrammaton in the way penetrating light is understood, and was reminded by it of God whose light is intimately attached to man. Moses supplemented his words by adding: 'the God of the Hebrews,' in order to call to mind the patriarchs who testified by means of prophecy and marvels. Elōhim was a name well known in Egypt. The first Pharaoh said to Joseph: 'Forasmuch as Elōhim has shewn thee all this,' (Genesis 41:39), and A man in whom the spirit of Elōhim is' (Genesis 41:38). This is as if one man alone sees the sun, knows the points of its rising and course, whilst we others never behold it and live in shadow and mist. We find, then, that his house has much more light than ours, because he is acquainted with the course of the sun and can arrange his windows according to his desire. We also see his crops and plantations thriving, which, as he says, is the consequence of his knowing the course of the sun. We however, would deny this, and ask: 'What is the sun? We know the light and its manifold advantages, but it comes to us merely by accident.' 'To me,' he would answer, 'it comes as much and as frequently as I desire, because I know its cause and course. If I am prepared for it and arrange all my plans and works for their proper seasons, I reap the full benefit of it.--A substitute for Adonāi is Presence, as in the verse: 'My Presence shall go with thee' (Exodus 33:14, sq.), or 'If thy Presence go not with me.' The same is meant in the verse: 'Let my Lord, I pray Thee, go among us' (Exodus 34:9). The meaning of Elōhim can be grasped by way of speculation, because a Guide and Manager of the world is a postulate of Reason. Opinions differ on the basis of different speculations, but that of the philosophers is the best on the subject. The meaning of Adonāi, however, cannot be grasped by speculation, but only by that intuition and prophetic vision which separates man, so to speak, from his kind, and brings him in contact with angelic beings, imbuing him with a new spirit, as it is written: 'Thou shalt be turned into another man,' 'God gave him another heart' (I Samuel 10:6. 9), 'A spirit came over Amasai' (I Chronicles 12:18). 'The hand of the Lord was upon me' (Ezekiel 37:11). 'Uphold me with Thy free spirit' (Psalms 51:14) All these circumscribe the Holy Spirit which enwraps the prophet in the hour of his ministry, the Nazirite, and the Messiah, when they are anointed for priesthood, or for the royal dignity by a prophet; or when God aids and strengthens him in any matter; or when the priest makes prophetic utterances by means of the mystic power derived from the use of the Urim and Tummim. Then all previous doubts concerning Elōhim are removed, and man deprecates those speculations by means of which he had endeavoured to derive the knowledge of God's dominion and unity. It is thus that man becomes a servant, loving the object of his worship, and ready to perish for His sake, because he finds the sweetness of this attachment as great as the distress in the absence thereof. This forms a contrast to the philosophers, who see in the worship of God nothing but extreme refinement, extolling Him in truth above all other beings, (just as the sun is placed on a higher level than the other visible things), and that the denial of God's existence is the mark of a low standard of the soul which delights in untruth.

Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:49). “His offering was one silver dish [kaarat]….” – this is the offering that he presented in the name of Jacob, who had him precede Manasseh, and in the name of Joseph, who, because of his love, Jacob blessed him all those blessings, just as it says: “He blessed Joseph and said: The God [before whom my fathers, Abraham and Isaac, walked…]” (Genesis 48:15), and it says: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh…” (Genesis 48:20). “Dish [kaarat]” – this is Jacob; do not read it as kaarat, but rather, as akeret, who uprooted [akar] the right hand from Manasseh in favor of Ephraim. “Silver” – after, “the tongue of the righteous is choice silver” (Proverbs 10:20); what he said to Joseph: “His father refused, and said: I know, my son, I know; he too shall become a people…” (Genesis 48:19). “Its weight one hundred and thirty” – corresponding to the one hundred and thirty words that there are from “he laid it on Ephraim’s head” (Genesis 48:14) until “he placed Ephraim before Manasseh” (Genesis 48:20). “One silver basin [mizrak]” – this is Joseph, who was cast away [shenizrak] from his father and sold to Egypt. “One” – as he was king in Egypt, just as it says: “One of the people (Avimelekh said this referring to himself.) almost lay [with your wife]” (Genesis 26:10). Likewise it says: “Joseph was the ruler over the land…” (Genesis 42:6). “Silver” – after “the tongue of the righteous is choice silver,” as due to his wisdom he was privileged to achieve kingship, just as it says: “After God has disclosed all this to you.… You will be in charge of my house…” (Genesis 41:39–40). “Seventy shekels in the sacred shekel” – as Gabriel came and added one letter from the name of the Holy One blessed be He to his name and taught him seventy languages, as it is stated: “He established it as a precept for Joseph [bihosef] (He added a heh, changing Joseph [Yosef] to Yehosef.) when he went out over Egypt; I learned a language I had not known” (Psalms 81:6), as were it not so, the Egyptians would not have accepted Joseph to rule over them. “Both of them full of high-quality flour mixed with oil as a meal offering” – Jacob and Joseph were both full-fledged righteous men, and the two of them resembled one another. This accords with what Rabbi Shmuel bar Naḥmani said: “These are the chronicles of Jacob, Joseph” (Genesis 37:2). It should have said nothing other than: “These are the chronicles of Jacob, Reuben.” Why is it stated: “These are the chronicles of Jacob, Joseph”? It is to teach you that Joseph resembled his father in every respect. Just as Jacob was born circumcised, so too, Joseph was born circumcised. Just as this one, his mother was barren, so too, that one, his mother was barren. Just as this one, his mother suffered from the pain of her pregnancy, so too that one, his mother suffered during birth. Just as this one, his mother bore two, so too that one, his mother bore two. Just as this one, his brother seeks to kill him, this one, too, his brothers seek to kill him. This one, his brother hates [soneh] him, and that one, likewise. This one is a shepherd and that one is a shepherd. This one is hated [nistam] and that one is hated. (See Genesis 27:41, 49:23.) This one was stolen from twice: “Stolen in the day and stolen at night” (Genesis 31:39); that one, there is a double expression of stealing: “For I was abducted [gunov gunavti] [from the land of the Hebrews]” (Genesis 40:15). This one was blessed with ten blessings, (See Genesis 27:28–29.) and that one was blessed with ten blessings. (See Deuteronomy 33:13–17.) This one departed and went outside of the Land of Israel, and that one departed and went outside of the Land of Israel. This one took a wife outside of the Land of Israel, and that one took a wife outside of the Land of Israel. This one begot children outside of the Land of Israel, and that one begot children outside of the Land of Israel. This one, angels accompanied him, and that one, angels accompanied him. (A midrash says that when Joseph went to his brothers at the behest of his father, three angels accompanied him.) This one ascended to greatness by means of a dream (See Genesis 28:10–16.) and that one ascended to greatness by means of a dream. This one, his father-in-law’s household was blessed on his account, and that one, his father-in-law’s (According to Bereshit Rabba 86:3, Joseph’s father-in-law Potifera was Potifar.) household was blessed on his account. This one descended to Egypt, and that one descended to Egypt. This one ended the famine and that one ended the famine. (See Bereshit Rabba 89:9.) This one administered an oath to his son, and that one administered an oath to his brothers. This one died in Egypt, and that one died in Egypt. This one was embalmed, and that one was embalmed. This one, his bones ascended, and that one, his bones ascended. Because Joseph resembled his father, that is why it is stated: “These are the chronicles of Jacob, Joseph”; and that is why it is stated: “Both of them full…” – regarding Jacob and Joseph. “One gold ladle of ten shekels, filled with incense” (Numbers 7:50). “One…ladle [kaf]” – it corresponds to the palm of his right hand, which he placed on Ephraim’s head. Why does it call it “one”? It is because it is more significant than the left. “Gold…ten shekels” – it corresponds to the ten words that there are from: “Israel extended his right hand” (Genesis 48:14) until “and he was the younger” (Genesis 48:14). “Filled with incense” – Jacob saw this matter through the divine spirit, that Ephraim was worthy for him to place his right hand on his head. Likewise it says: “Guiding [sikel] his hands, as Manasseh was the first born” (Genesis 48:14). His hands were guided [hiskilu] by the divine spirit, just as it says: “Maskil of Eitan the Ezraḥite” (Psalms 89:1). (This is a psalm stated by Eitan the Ezraḥite with divine guidance.) “One young bull, one ram, one sheep in its first year, as a burnt offering” (Numbers 7:51). “One young [ben bakar] bull” – corresponding to Abraham, as it is stated: “Abraham ran to the cattle [habakar]” (Genesis 18:7). “One ram” – corresponding to Isaac, in whose regard it is written: “[Abraham…] took the ram and offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” – corresponding to Jacob, in whose regard it is written: “Jacob separated the sheep” (Genesis 30:40). Why did he sacrifice these three kinds of burnt offerings? It corresponds to the three patriarchs, corresponding to the blessing that Jacob blessed them: “Let my name and the name of my fathers, Abraham and Isaac, be called upon them” (Genesis 48:16). “One goat as a sin offering” (Numbers 7:52). “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Elishama son of Amihud” (Numbers 7:53). “One goat as a sin offering” – corresponding to Joseph, as it is written: “They slaughtered a goat” (Genesis 37:31). Why did he sacrifice this corresponding to Joseph? It is because when Jacob blessed them with the name of the three patriarchs, likewise, he blessed them with the name of Joseph and made them dependent upon him, as it is stated: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh” (Genesis 48:20). “And for the peace offering, two bulls” – corresponding to the two blessings that he blessed them: the former, “[may the angel…] bless the lads” (Genesis 48:16), and the latter, “by you Israel shall bless….” “Five rams, [five goats, five lambs]” – three species, corresponding to three generations that Joseph saw for Ephraim, who were attributed to Joseph, and they were patrilineal houses, as it is stated: “Joseph saw great-grandchildren from Ephraim” (Genesis 50:23). Likewise it says: “These are the sons of Ephraim by their families: Of Shutelaḥ.… And these are the sons of Shutelaḥ: Of Eran…” (Numbers 26:35–36). Ephraim, Shutelaḥ, Eran, these are three sons from three generations. Why were they five each? It corresponds to the five words (In the Hebrew phrase.) of “he placed Ephraim before Manasseh” (Genesis 48:20), as it is from there that Ephraim merited to present his offering first. “This was the offering…” – because he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Elishama….”

“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

“He sent and summoned…” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: They would interpret it, but their voices would not enter his ears. [They would say:] ‘The seven good cows [mean that] you will beget seven daughters. The seven bad cows – you will bury seven daughters.’ Likewise they said: ‘The seven good stalks [mean that] you will conquer seven kingdoms. The seven bad stalks – seven districts will rebel against you.’ That is what is written: “A scoffer seeks wisdom, and there is none” (Proverbs 14:6) – these are Pharaoh’s magicians and wise men. “But knowledge is easy for the discerning” (Proverbs 14:16) – this is Joseph. Another matter, “he sent and summoned” – to inform you that each and every nation that exists in the world (Some interpret this phrase to mean: Each and every nation that rules over the world (Maharzu). ) produces for itself five wise men to serve it. Moreover, the Holy One blessed be He provides it with three things: Wisdom, understanding, and might, as the wicked Sennacherib said: “With the power of my hand I have accomplished” (Isaiah 10:13). But when the Holy One blessed be He judges the world, He takes them from it, as it is stated: “I will eliminate the wise from Edom, and understanding from the mountain of Esau…Your mighty will be intimidated, Teiman” (Obadiah 1:8–9). Why was all this [necessary]? (Why did God arrange for various advisors and magicians to offer interpretations of Pharoah’s dream before the butler suggested that he consult Joseph? ) It was so Joseph would ultimately come, and gain prominence. The Holy One blessed be He said: 'If Joseph will come first and interpret the dream, it will not [earn him sufficient] praise. The magicians could say to him: ‘Had you asked us first, we would have already interpreted it for you.’ Instead, He waited until they exerted themselves, and exhausted [Pharoah’s] spirit. Then Joseph came and restored his spirit. In his regard, Solomon said: “The fool vents all his spirit” (Proverbs 29:11) – these are Pharaoh’s wise men; “but the wise man will soothe it, keeping it back” (Proverbs 29:11) – this is Joseph, as it is stated: “There is no one as understanding and wise as you” (Genesis 41:39).

“Pharaoh said to Joseph: Since God has disclosed all this to you, there is no one as insightful and wise as you” (Genesis 41:39). “You will be in charge of my house, and my entire people will be sustained at your directive; only the throne will I make greater than you” (Genesis 41:40). “Pharaoh said to Joseph…You will be in charge of my house…” – there will be no person who will kiss me other than you. (Upon receiving a royal appointment one would kiss Pharoah as a sign of reverence; Pharaoh informed Joseph that no one would receive appointments without his approval (Etz Yosef; see there and Maharzu for additional interpretations). ) “And my entire people will be sustained [yishak] at your directive” – there will be promotions only through you. “Only the throne” – Reish Lakish said: Moses gave us in writing two portions in the Torah, and we learn them from the portion of the wicked Pharaoh. One verse says: “You will be only [rak] above [and not below]” (Deuteronomy 28:13). Does it, perhaps, [mean you will be] on a par with Me? Impossible! The verse states: “Only” – My greatness will be above your greatness. (The word “only [rak]” is an expression of restriction, and indicates a limitation on what was stated previously. ) We learn this from the wicked Pharaoh: “You will be” – does it, perhaps, [mean you will be] on a par with me? The verse states: “Only” – my greatness is above your greatness. And this – “speak to the entire congregation of the children of Israel, and say to them: You shall be holy” (Leviticus 19:2) – does it, perhaps, [mean you will be] on a par with Me? The verse states: “For I, the Lord your God, am holy” (Leviticus 19:2) – My sanctity is above your sanctity. We learn this from the wicked Pharaoh. “I am Pharaoh” (Genesis 41:44) – does it, perhaps, [mean you will be] on a par with me? The verse states: “I am Pharaoh” – my greatness is above your greatness. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: From the “I” of flesh and blood, you derive the “I” of the Holy One blessed be He. Just as regarding the “I” of flesh and blood, through the wicked Pharaoh saying to Joseph: “I am Pharaoh,” [Joseph] received all this honor; when the “I” of the Holy One blessed be He will come: “I have made, and I will bear” (Isaiah 46:4), all the more so.

“Pharaoh said to Joseph: See, I have set you over the entire land of Egypt” (Genesis 41:41). “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand, and he dressed him in linen garments, and he placed a gold chain on his neck” (Genesis 41:42). “He had him ride in the alternate chariot that he had, and they cried before him: Kneel [avrekh], and he was set over the entire land of Egypt” (Genesis 41:43). “Pharaoh said to Joseph…Pharaoh removed…” – Rabban Shimon ben Gamliel said: Joseph was given what he deserved: His mouth [piv] did not kiss [nashak] in transgression – “my entire people will be sustained at your directive [ve’al pikha yishak]” (Genesis 41:40). His body that did not touch in transgression – “he dressed him in linen garments” (Genesis 41:42). His neck that he did not bend for transgression – “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression: “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand” (Genesis 41:42). His feet that did not stride in transgression, let them come and ride in coaches –“He had him ride in the alternate chariot that he had” (Genesis 41:43). The thought that he did not think in transgression, let it come and be called wisdom. “They cried before him: Kneel [avrekh]” – great [av] in wisdom, but tender [rakh] in years. But Nebuchadnezzar [is called] “commander [tafsar]” (Jeremiah 51:27) – foolish [tipesh] in wisdom and a prince [sar] in years. (He was advanced in years.) “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand or his foot in the entire land of Egypt” (Genesis 41:44). “Pharoah said to Joseph: I am Pharaoh, and without you no man shall life his hand” – utensils of the hand. “Or his foot” – utensils of the foot. (The reference is to bearing weapons, referred to here as utensils of the hand, or riding on a horse, referred to here as utensils of the foot. No one was to engage in warfare without Joseph’s command (Nezer HaKodesh). )

Observe how powerful Judah was: It is written concerning him: The wrath of a king is as messengers of death, but a wise man will pacify it (Prov. 16:14). The wrath of a king refers to Judah, and a wise man will pacify it alludes to Joseph, as is said: There are none so discreet and wise as thou (Gen. 41:39). When Joseph realized that Judah’s anger was mounting, he said: “Now Egypt will be destroyed.”

... Rabbi Yossi says, "A merit ends up being on a day of merit and a punishment ends up being on a day of punishment. For you will find to say that when the First Temple was destroyed, that day was the culmination of the Shabbat, and it was at the culmination of the sabbatical year and it was during the watch of Yehoyariv and it was the ninth of Av. And likewise with the Second. And in both this one and that one, the Levites were standing on the platform and reciting song. And what song did they recite? 'He will make their evil recoil upon them' (Psalms 94:23)."

“One is my faultless dove, one to her mother, pure to the one who bore her. Girls see her and laud her; queens and concubines, and praise her” (Song of Songs 6:9). “One is my faultless dove”—“one,” this is Abraham, as it is stated: “Abraham was one” (Ezekiel 33:24). “One to her mother,” this is Isaac, who was an only child to his mother. “Pure [bara] to the one who bore her,” this is Jacob our patriarch, of whom it was clear [barur] to the one who bore him that he was entirely righteous. “Girls see her and laud her,” these are the tribes, as it is stated: “The news was heard in Pharaoh's palace, saying, "Joseph's brothers have come" (Genesis 45:16). Alternatively, “girls see her and laud her [vayashruha],” this is Leah, as it is stated: “In my happiness, as women will be happy for me [ishruni]” (Genesis 30:13). “Queens and concubines, and praise her,” this is Joseph, as it is stated: “Pharaoh said to his servants: Can we find someone like this?” (Genesis 41:38). If we walk from one end of the world to the other we will not find someone like this, as it is stated: “After God has disclosed all this to you, [there is no one as insightful and wise as you]” (Genesis 41:39).

Pharaoh told Joseph that he saw G–d had revealed to him, Joseph, the secret of how חכמה and בינה can be joined by דעת, and that there was no one else who had been so endowed. Although Pharaoh personally was quite unaware of these "secrets," he expressed profound truths through his mouth. He was able to do so because his representative in the Celestial Regions had an understanding of these matters and put these words in his mouth.

LEST HE FALL UPON US WITH PESTILENCE. “Moses and Aaron wanted to say [to Pharaoh], ‘Lest He fall upon thee,’ but they showed respect to royalty.” Thus the language of Rashi. Rabbi Abraham ibn Ezra explained: “‘Lest He fall upon us; that is, including us Israelites, also you Pharaoh and all Egypt.’ Therefore when the Egyptians saw the slaying of the firstborn, they said, ‘We are all dead men,’ (Further, 12:33.) for the words of Moses now became clear to them when he said, Lest he fall upon us with pestilence, and therefore they drove them to go to sacrifice [to G-d].” This explanation of Ibn Ezra is not correct, for Moses and Aaron were not commanded to say that Israel too would share in the punishment of pestilence or sword if they would not sacrifice [to G-d], (Only the Egyptians were to suffer that punishment if they failed to permit the Israelites to go to worship the Eternal.) and Moses and Aaron would by no means change anything in the mission of G-d. By way of the Truth, [the mystic lore of the Cabala], this is the secret of the offerings, (See Ramban on Genesis 4:3 (Vol. I, p. 88, and Note 423).) as they constitute a redemption from punishment, for before Him goeth the pestilence. (Habakkuk 3:5. This explains the verse here: Let us go…and sacrifice… lest He fall upon us with pestilence. Ramban then proceeds to explain the end of the verse: or with the sword.) Or with the sword, this means the harsh [attribute of justice]. Moses said this because the Holy One, blessed be He, had commanded them, saying, And you shall say unto him: ‘The Eternal, the G-d of the Hebrews hath met with us. And now let us go … that we may sacrifice to the Eternal our G-d.’ (Verse 1.) and they said to Pharaoh, Thus saith the Eternal, the G-d of Israel: ‘Let My people go.’ (Verse 1.) Now Pharaoh was indeed a very wise man. He knew [of the existence of] G-d and acknowledged Him, as he — or his predecessor (This is a reference to the difference of opinion among the Rabbis of the Talmud (Sotah 11 a) regarding the verse, Now there arose a new king over Egypt, who knew not Joseph (above, 1:8). One Rabbi said that he was really a new king; the other said that it was the same king but he decreed new edicts, and comported himself as though he did not know him.) — said to Joseph: Forasmuch as G-d had shown thee all this; (Genesis 41:39.) a man in whom the spirit of G-d is. (Ibid., Verse 38.) But Pharaoh did not know the Proper Name of G-d, [i.e., the Tetragrammaton], (See above, Note 84.) and accordingly, he answered, I know not the Eternal. (Verse 2.) Therefore they replied and said to him, as they were commanded, The G-d of the Hebrews hath met with us, (In Verse 3 before us.) mentioning to him only the G-d of the Hebrews, which is equivalent to E-il Sha-dai. They said, He hath met with us, relating to Pharaoh the exact language of the message they were commanded to bring him, and they explained to him that in this meeting which they would have [with G-d], it would be necessary for them to sacrifice before Him, lest the meeting be with pestilence, or with the sword. In a similar vein did Scripture set forth in connection with Balaam, as it is said, And G-d met Balaam, and he said unto Him: I have prepared the seven altars, and I have offered up a bullock and a ram on every altar. (Numbers 23:4.)

In Yosef’s case, it was Pharaoh who decided his identity. Granted, Yosef could not dress himself up as the viceroy without the Egyptian king’s consent, but it was likely more than this that stopped him from demanding the clothing of Egyptian royalty. As a Jew, the role of Egyptian viceroy would also bring with it the Jew-in-exile’s classical problem of dual loyalty. In contrast to Yosef’s probable hesitation, Pharaoh was convinced that he understood Yosef better and could tell him who he really was (“There is no one as clever and wise as you” (Bereshit 41:39) (Bereshit 41:39.) ). His opinion of Yosef is further ratified by the new Egyptian name he gives him. (See Redeeming Relevance in Genesis pp. 87–88, concerning the significance of a name change in the Bible. See also Rosh Hashanah 16b and Maharal in Chiddushei Aggadot.) Could there be any better way for one to tell another person that he understands him better than the latter understands himself? In the same way that Rivka told Ya’akov, “You are truly the firstborn even though you were born second,” Pharaoh is telling Yosef, “You are now an Egyptian lord even though you were born a Jew.”

Pharaoh said to Yoseif, After Elohim has informed you of all this, there is no one so understanding and wise as you.

And Pharoh said to Joseph, Since the Lord Hath made known all this to thee, there is no one so prudent and wise as thou art.

Genesis45,22. “he gave to each of them a change of ‎clothes; to Binyamin he gave three hundred silver pieces and ‎five changes of clothes.” Our sags in Megillah 16 ask: ‎‎“is it really possible that Joseph erred in the same way as had his ‎father when he showed Joseph preferential treatment? Was ‎Joseph not aware that by what the Torah describes him as doing ‎for Binyamin, he would arouse the brothers’ jealousy?” They ‎answer that the Torah alluded to the five Royal garments that ‎Mordechai, a descendant of Binyamin would be dressed in as we ‎read in Esther 8,15. Our author, clearly not too enthused with the Talmud’s ‎answer, suggests a different way of understanding the Talmud’s ‎answer. Our sages, understood that Joseph foresaw and hinted to ‎Binyamin that Mordechai, a distant descendant of his brother ‎Binyamin, would play a great part in the miracle of Purim. He ‎intimated that he and Binyamin shared a similar experience, ‎seeing that they were both the sons of the same mother, Rachel. ‎He had attained high rank as a result of someone’s dream ‎‎(Pharaoh’s) and Mordechai also rose to eminence as a result of a ‎dream, as our sages in the Targum on the Book of Esther ‎‎(chapter10) have told us. According to the Targum, on the ‎night when the king could not fall asleep (again), he had been ‎dreaming that Haman wanted to assassinate him. This is why he ‎became angry at Haman and commanded him to dress Mordechai ‎in the Royal robes, and paraded him throughout the capital on ‎the king’s horse. Joseph had been paraded similarly. (41,43) Just ‎as Joseph remained under the rule of Pharaoh at the time, so ‎Mordechai would remain under the rule of Achashverosh. ‎‎(Compare Rashi on 41,40)‎ This is another example of the approach of our sages to the ‎details the Torah has revealed about the lives of our sainted ‎forefathers, i.e. that they always were at pains to perform deeds ‎that foreshadowed future, critical, events in the lives of their ‎descendants. (Our author lists more examples of this theme when ‎relating to Shimon and Levi’s killing the inhabitants of Shechem ‎as being a forerunner of the Hasmoneans in the Chanukkah ‎story). [I will omit the balance of the paragraph as, seeing ‎this portion is also read sometimes on Chanukkah, the author felt ‎compelled to introduce this subject here, although those events ‎occurred in post-biblical times. It is somewhat forced, as it ‎requires us to see in Levi rather than Shimon, the principal ‎activist, otherwise the connection with the Hasmoneans who ‎were priests is too tenuous. Ed.]‎

“You shall be in charge of my court, and by your mouth shall all my people be supervised; [by the throne alone shall I be greater than you].” (Genesis 41:40)

ישק כל עמי, “my people will be mobilised for war at Joseph’s command.” The relevant rootword is נשק, “weaponry.” Compare Psalms 78,9: נושקי רומי קשת, “they rely on the bow and arrow.”

THOU SHALT BE OVER MY HOUSE. Thou shalt be chief over my house.

SHALL BE RULED. The shin of yishak (shall be ruled) has a dagesh to compensate for the missing nun of neshek (arms), (Yishak is a denominative of neshek (arms), and means will be armed.) its meaning being Joseph will be commander of the army. (I.E. translates and according unto thy word shall all my people be ruled as, and according unto thy word shall all my people be armed. Hence Joseph will be chief of the army.) Others say that yishak is related to neshikah (kiss). (All the people will pay homage to Joseph by kissing him on the mouth (pikha) (Filwarg). Krinsky suggests translating it, thy word shall all my people kiss. Literally, pikha means thy mouth.) However, the latter is far fetched.

ONLY IN THE THRONE WILL I BE GREATER THAN THOU. It is known that egdal (I will be greater) is an intransitive verb. The meaning of rak ha-kisse egdal mi-mekka is, I will not be greater than you except for the dignity of the throne. (Egdal being intransitive refers to Pharaoh and not the throne.) The word gedelani (he grew up with me) in Nay from my youth he grew up with me (gedelani) as with a father (Job 31:18) is not a transitive verb (Meaning, brought me up. If gedelani was transitive it would disprove I.E.’s contention that egdal is intransitive since they are both kals.) but an intransitive verb meaning he grew up with me. The juxtaposition of an intransitive verb (egdal) with the direct object (kisse) is found elsewhere in Scripture. (That is, found elsewhere in Scripture with a similar meaning, i.e., meaning, with regard to (Weiser, Krinsky). Usually only a transitive verb is connected to a direct object (Weiser). Hence I.E. points out that our verse is not unique.) Compare, For ye shall be as a terebinth whose leaf fadeth (ke-elah novelet aleha) (Is. 1:30); (Novelet (fadeth) is intransitive, aleha (its leaves) is the object. I.E. renders novelet alehah as, which is withering with regards to its leaves.) and and ye perish in the way (ve-tovedu derekh) (Ps. 2:12). (Ve-tovedu (you shall perish) is intransitive. Derekh (way) is the object. According to I.E. the meaning of ve-tovenu derekh is, and you shall perish with regard to the way. Similarly the meaning of our verse is, I will be greater than you with regard to the throne (Krinsky).)

Others “order themselves” or “pay homage”; meaning of Heb. yishshaq uncertain.

ועל פיך ישק כל עמי, “and by your command my whole nation will be sustained.”

רק הכסא, “only by the throne, etc.” Pharaoh meant by this that he would be the titular head of state, i.e. that the people would call him “King.” We find in Kings I 1,37 ויגדל את כסאו, “may he make his (Solomon’s) ‘throne’ greater than that of his father.” This too is a reference to Solomon’s reputation as a great king being established.

ישק, a word derived from נשק, arms, as per Onkelos.

רק הכסא אגדל ממך, in matters relating to the throne I will rank as superior to you.

ישק, he will motivate people through clever use of weaponry to attack their enemies. The use of the word נשק meaning weapons occurs in Kings II 10,2 as עיר מבצר והנשק, “a fortified city and weaponry.” We also find it used in this sense in Psalms 78,9 נושקי רומי קשת, “being armed and carrying bows.”

ישק —The Targum renders it by יתזן which means SHALL BE FED — all my people’s needs shall be provided through you. Similar are (15:2) “and the steward (ובן משק) of my house”, and (Psalms 2:12) “Provide yourselves (נשקו) with purity” old French garnison.

רק הכסא ONLY IN THE THRONE — only in the fact that they shall call me king.

כסא THRONE is a metaphorical term for royal rank, like (1 Kings 1:37) “And he has made his throne (כסאו) greater than the throne of my lord king”.

על פיך ישק. Wir finden nirgends einen Mundkuss als Zeichen der Huldigung, wohl das Zuwerfen eines Handkusses (Job 31, 27), nie aber נשק על פה für küssen. Es ist deshalb die andere Auffassung von נשק als: rüsten, entschieden vorzuziehen. Grundbedeutung ist wohl: ineinander eindringen, freundlich: küssen, feindlich: der Kampf, wahrscheinlich das Handgemenge, und die Vorbereitung dazu: sich rüsten. Hier also: nach deinem Ausspruch soll sich mein Volk gegen den kommenden Feind, den Hunger, Rüstzeug schaffen. Es ist der Ausdruck um so treffender, da, wie aus Jes. 22, 8. ersichtlich, נֶשֶק ganz eigentlich der gesammelte Waffenvorrat bedeutet. Zuvor übergibt er ihm die Fürsorge für sein, Pharaos, Haus und sodann die Leitung der Maßregel, mit welcher das Volk sich versorgen soll. — כסא. So wie קצה und קצע ein gewaltsames Trennen und Scheiden bedeutet, und כסה das völlige Entziehen und Unnahbarmachen eines Gegenstandes dem Auge oder der Berührung seiner Umgebung, so heißt כִסֵא eine hohe Unterlage, die den, der sie besteigt, allen andern gegenüber hebt und unerreichbar darstellt. Und zwar ist es nicht eine Säule zum Stehen, welche keine dauernde Stellung gewährte, sondern ein hoher Sitz zum Sitzen. Denn für den wahren Fürsten ist das צאת הצבא im Kriege nur Ausnahmsberuf, sein eigentliches Wirken ist das friedliche innere Walten, und sein entsprechender Ausdruck der "gehobene Sitz" in Mitte seines Volkes: der Thron.

Shall be fed... I.e., יתזן is Onkelos’ translation of ישק, and means “shall be fed.” Scripture itself does not write [the Hebrew equivalent of] יתזן because then we might say that Pharaoh appointed Yoseif only over matters pertaining to food. Thus it is written ישק, which means, “All my people’s needs...”

Consequently, Pharaoh authorized Joseph to act in accordance with his interpretation and suggestions: You will be in charge of my house, and all my people shall be sustained [ yishak ] at your directive . 4 Alternatively, this may be interpreted to mean that the people would be able to bear arms only at Joseph’s directive. 5 Yet another interpretation is that all would come to kiss him, 6 as everyone would honor and admire Joseph and would be subservient to him. These latter interpretations are based on different meanings of the root nun - shin - kuf , which can mean “weapon” or “kiss.” Pharaoh further states: Although your authority is limited to a specific matter, due to its vital nature, only the throne will I make too great for you. I shall not relinquish the throne, but I will empower you to as great an extent as possible.

על פיך ישק כל עמי , “and by your word will all my people be fed.” Some commentators understand this to mean that no one will be allowed to bear arms, נשק, without Joseph’s approval. Others understand the verse literally, in the sense of נשק meaning “to kiss.” It would then mean that the whole population would pay homage to Joseph by kissing his hand.

Alternatively, the word עד can be interpreted as in the verse, (Tehillim 32:9. The word עדיו in this verse is rooted in the word עד.) עדיו לבלום, “shut their mouths;” i.e., עד means “mouth.” In that vein, Radak interprets the word עדיך as “mouth” in the verse, (Ibid. 103:5.) המשביע בטוב עדיך, “Who sates your mouth with generosity.” Now, the term “mouth” may also refer to speech. Thus, we find the expression, (Vayikra 24:12, et al.) על פי ה', “according to the word of God,” and it is written, (Bereishis 41:40.) ועל פיך ישק כל עמי ‒ “according to your word, will all my people be directed.” There are many similar examples. According to this understanding, Bildad was saying,] “The moon spoke, ‘Why shall I not shine?’“ i.e., the moon was willing for its body to be diminished, but it asked ‘Why should my light not shine brightly?’

[5] Another interpretation: "And Jacob saw that there was grain." Job said, "The eyes of the righteous will not be dimmed" (Job 36:7), referring to Jacob, who, despite the fact that the Holy Spirit had departed from him and he did not know that his son was alive, the Lord informed him, as it is said, "And Jacob saw." Therefore, it is said that "the eyes of the righteous will not be dimmed, and they will establish kings on the throne, but the throne will be exalted above them" (Genesis 41:40). And even the future anointed one*, who will stand up from Joseph, was shown to him, as it is said, "And he established them forever and exalted them" (Job 36:7) [edit: also Psalm 76:14 and *Mashiach: Isaiah 11:1-6]

“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

“Pharaoh said to Joseph: Since God has disclosed all this to you, there is no one as insightful and wise as you” (Genesis 41:39). “You will be in charge of my house, and my entire people will be sustained at your directive; only the throne will I make greater than you” (Genesis 41:40). “Pharaoh said to Joseph…You will be in charge of my house…” – there will be no person who will kiss me other than you. (Upon receiving a royal appointment one would kiss Pharoah as a sign of reverence; Pharaoh informed Joseph that no one would receive appointments without his approval (Etz Yosef; see there and Maharzu for additional interpretations). ) “And my entire people will be sustained [yishak] at your directive” – there will be promotions only through you. “Only the throne” – Reish Lakish said: Moses gave us in writing two portions in the Torah, and we learn them from the portion of the wicked Pharaoh. One verse says: “You will be only [rak] above [and not below]” (Deuteronomy 28:13). Does it, perhaps, [mean you will be] on a par with Me? Impossible! The verse states: “Only” – My greatness will be above your greatness. (The word “only [rak]” is an expression of restriction, and indicates a limitation on what was stated previously. ) We learn this from the wicked Pharaoh: “You will be” – does it, perhaps, [mean you will be] on a par with me? The verse states: “Only” – my greatness is above your greatness. And this – “speak to the entire congregation of the children of Israel, and say to them: You shall be holy” (Leviticus 19:2) – does it, perhaps, [mean you will be] on a par with Me? The verse states: “For I, the Lord your God, am holy” (Leviticus 19:2) – My sanctity is above your sanctity. We learn this from the wicked Pharaoh. “I am Pharaoh” (Genesis 41:44) – does it, perhaps, [mean you will be] on a par with me? The verse states: “I am Pharaoh” – my greatness is above your greatness. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: From the “I” of flesh and blood, you derive the “I” of the Holy One blessed be He. Just as regarding the “I” of flesh and blood, through the wicked Pharaoh saying to Joseph: “I am Pharaoh,” [Joseph] received all this honor; when the “I” of the Holy One blessed be He will come: “I have made, and I will bear” (Isaiah 46:4), all the more so.

“Pharaoh said to Joseph: See, I have set you over the entire land of Egypt” (Genesis 41:41). “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand, and he dressed him in linen garments, and he placed a gold chain on his neck” (Genesis 41:42). “He had him ride in the alternate chariot that he had, and they cried before him: Kneel [avrekh], and he was set over the entire land of Egypt” (Genesis 41:43). “Pharaoh said to Joseph…Pharaoh removed…” – Rabban Shimon ben Gamliel said: Joseph was given what he deserved: His mouth [piv] did not kiss [nashak] in transgression – “my entire people will be sustained at your directive [ve’al pikha yishak]” (Genesis 41:40). His body that did not touch in transgression – “he dressed him in linen garments” (Genesis 41:42). His neck that he did not bend for transgression – “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression: “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand” (Genesis 41:42). His feet that did not stride in transgression, let them come and ride in coaches –“He had him ride in the alternate chariot that he had” (Genesis 41:43). The thought that he did not think in transgression, let it come and be called wisdom. “They cried before him: Kneel [avrekh]” – great [av] in wisdom, but tender [rakh] in years. But Nebuchadnezzar [is called] “commander [tafsar]” (Jeremiah 51:27) – foolish [tipesh] in wisdom and a prince [sar] in years. (He was advanced in years.) “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand or his foot in the entire land of Egypt” (Genesis 41:44). “Pharoah said to Joseph: I am Pharaoh, and without you no man shall life his hand” – utensils of the hand. “Or his foot” – utensils of the foot. (The reference is to bearing weapons, referred to here as utensils of the hand, or riding on a horse, referred to here as utensils of the foot. No one was to engage in warfare without Joseph’s command (Nezer HaKodesh). )

[Gen. 46:28:) NOW HE HAD SENT JUDAH.] The text is related (to Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME…. Come and see. Everything which happened to Joseph happened to Zion. (Tanh., Gen. 11:10.) It is written about Joseph (in Gen. 37:3): NOW ISRAEL LOVED JOSEPH; and it is written about Zion (in Ps. 87:2): THE LORD LOVES ALL THE GATES OF ZION. It is written about Joseph (in Gen. 37:4): THEY (Joseph's brothers) HATED HIM; and it is written about Zion (in Jer. 12:8): < MY HOUSE > HAS SET ITS VOICE AGAINST ME, THEREFORE I HAVE HATED IT. It is written about Joseph (in Gen. 37:7): AND HERE WE WERE BINDING SHEAVES; and it is written about Zion (in Ps. 126:6): HE SHALL SURELY COME BACK BEARING HIS SHEAVES WITH REJOICING. It is written about Joseph (in Gen. 37:8): THEN HIS BROTHERS SAID TO HIM: SHALL YOU INDEED REIGN OVER US? And it is written about Zion (in Is. 14:7): WHO SAYS TO ZION: YOUR GOD REIGNS. It is written about Joseph (in Gen. 37:5): ONCE JOSEPH DREAMED A DREAM; and it is written about Zion (in Ps. 126:1): WHEN THE LORD BROUGHT BACK THE RESTORATION OF ZION, WE WERE LIKE DREAMERS. It is written about Joseph (in Gen. 37:10): ARE WE TO COME, I AND YOUR MOTHER AND YOUR BROTHERS, AND BOW DOWN TO THE GROUND FOR YOU? And it is written about Zion (in Is. 49:23): THEY SHALL BOW DOWN FOR YOU, NOSE TO THE GROUND, AND LICK THE DUST OF YOUR FEET. It is written about Joseph (in Gen. 37:11): SO HIS BROTHERS WERE JEALOUS OF HIM; and it is written about Zion (in Zech. 8:2): I AM JEALOUS FOR JERUSALEM WITH A GREAT JEALOUSY. It is written about Joseph (in Gen. 37:14): PLEASE GO AND SEE HOW YOUR BROTHERS ARE FARING (shalom); and it is written about Zion (in Jer. 29:7): AND SEEK THE WELFARE (shalom) OF THE CITY. It is written about Joseph (in Gen. 37:18): NOW THEY SAW HIM FROM AFAR; and it is written about Zion (in Jer. 51:50): REMEMBER THE LORD FROM AFAR. It is written about Joseph (in Gen. 37:18): THEY CONSPIRED AGAINST HIM TO KILL HIM; and it is written about Zion (in Ps. 83:4 [3]): THEY DEVISE INTRIGUE AGAINST YOUR PEOPLE. It is written about Joseph (in Gen. 37:23): THEY STRIPPED JOSEPH < OF HIS TUNIC > ; and it is written about Zion (in Ezek. 23:26): AND THEY SHALL STRIP YOU OF YOUR CLOTHES. It is written about Joseph (in Gen. 37:24): AND THEY CAST HIM INTO THE PIT; and it is written about Zion (in Lam. 3:53): AND THEY HAVE DESTROYED MY LIFE IN THE PIT. It is written about Joseph (in Gen. 37:24): BUT THE PIT WAS EMPTY WITH NO WATER IN IT; and it is written about Zion (in Jer. 38:6): AND THERE WAS NO WATER [IN THE PIT], ONLY MUD. It is written about Joseph (in Gen. 37:25): THEN THEY SAT DOWN TO EAT BREAD; and it is written about Zion (in Lam. 5:6): < WE HAVE HELD OUT A HAND TO EGYPT >, TO ASSYRIA TO BE FILLED WITH BREAD. It is written about Joseph (in Gen. 37:28): THEY PULLED AND RAISED JOSEPH FROM THE PIT; and it is written about Zion (in Jer. 38:13): {AND EBED-MELECH THE ETHIOPIAN BROUGHT JEREMIAH UP}…. [AND THEY RAISED JEREMIAH BY THE ROPES AND BROUGHT HIM UP FROM THE PIT]. It is written about Joseph (in Gen. 37:34): THEN JACOB RENT HIS GARMENTS AND PUT SACKCLOTH ON HIS LOINS; and it is written about Zion (in Is. 22:12): AND IN THAT DAY [THE LORD] GOD OF HOSTS CALLED TO WEEPING AND MOURNING, TO BALDNESS AND TO GIRDING WITH SACKCLOTH. It is written about Joseph (in Gen. 37:35): BUT HE REFUSED TO BE COMFORTED; and it is written about Zion (in Is. 22:4): PRESS NOT TO COMFORT ME. It is written about Joseph (in Gen. 37:36): BUT THE MIDIANITES SOLD HIM INTO EGYPT; and it is written about Zion (in Joel 4:6 [3:6]): AND YOU HAVE SOLD THE CHILDREN OF JUDAH AND THE CHILDREN OF JERUSALEM TO THE CHILDREN OF THE GREEKS. All the bad things which happened to Joseph happened to Zion and likewise the good things. It is stated about Joseph (in Gen. 39:6): NOW JOSEPH WAS BEAUTIFULLY BUILT WITH A BEAUTIFUL APPEARANCE; and it is written about Zion (in Ps. 48:3 [2]): BEAUTIFUL LANDSCAPE, JOY OF THE WHOLE EARTH, < EVEN MOUNT ZION >. (Cf. above, 9:18.) It is written about Joseph (in Gen. 39:21): THE LORD WAS WITH JOSEPH; and it is written about Zion (in I Kings 9:3): MY EYES AND MY HEART SHALL BE THERE FOR ALL TIME. It is written about Joseph (in Gen. 39:9): HE IS NO GREATER < IN THIS HOUSE THAN I > ; and it is written about Zion (in Ps. 99:2): THE LORD IS GREAT IN ZION. It is written about Joseph (in Gen. 39:21): AND HE EXTENDED HIS FAITHFULNESS UNTO HIM; and it is written about Zion (in Jer. 2:2): I HAVE REMEMBERED IN YOUR FAVOR THE FAITHFULNESS OF YOUR YOUTH. It is written about Joseph (in Gen. 41:14): HE SHAVED AND CHANGED HIS GARMENTS; and it is written about Zion (in Is. 4:4): WHEN THE LORD SHALL HAVE WASHED AWAY THE FILTH OF THE CHILDREN OF ZION. It is written about Joseph (in Gen. 41:40): ONLY WITH RESPECT TO THE THRONE SHALL I BE GREATER THAN YOU; and it is written about Zion (in Jer. 3:17): THEY SHALL CALL JERUSALEM THE THRONE OF THE LORD. It is written about Joseph (in Gen. 41:42): AND HE CLOTHED HIM WITH CLOTHES OF FINE LINEN; and it is written about Zion (in Is. 52:1): AWAKE, AWAKE, PUT ON YOUR SPLENDOR, O ZION. It is written about Joseph (in Gen. 46:28): NOW HE HAD SENT JUDAH AHEAD OF HIM < UNTO JOSEPH TO SHOW THE WAY BEFORE HIM >; and it is written about Zion (in Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME.

What is written above on the matter (in Gen. 33:18)? NOW JACOB CAME WHOLE. < When > he had come from Paddan-Aram under conditions that the Holy One had set with him, he did not lessen him in any respect. What did Jacob do? He began opening bazaars. (On this word, see above, 8:19, and the note there.) The Holy One said to him: Have you forgotten what you vowed to me? And did you not say this (in Gen. 28:20): IF GOD IS WITH ME, so that I do not commit idolatry, (ibid., cont.:) AND PROTECTS ME, from bloodshed, (ibid., cont.:) ON THE WAY, from unchastity, as stated (in Prov. 30:20): SUCH IS THE WAY OF AN ADULTERESS: SHE EATS, WIPES HER MOUTH, AND SAYS: I HAVE DONE NO WRONG. The Holy One did protect him, for it so states (in Gen. 28:15): AND I WILL PROTECT YOU WHEREVER YOU GO. Jacob said (in Gen. 28:22): [AND] OF ALL THAT YOU GIVE ME, I WILL SURELY SET ASIDE A TITHE FOR YOU. As soon as he came to the land of Israel, he forgot this vow. The Holy One said: By your life, through the very things which you said you would observe, through them you shall come to grief. Where is it shown in regard to idolatry? Where it is stated (in Gen. 35:4): THEN THEY GAVE UNTO JACOB ALL THE ALIEN GODS THAT THEY HAD…. Where is it shown in regard to bloodshed? Where it is stated (in Gen. 34:25): THAT TWO OF JACOB'S SONS, SIMEON AND LEVI, BROTHERS OF DINAH, EACH TOOK HIS SWORD … [AND KILLED EVERY MALE]. Where is it shown in regard to unchastity? From Dinah, of whom it is stated (in Gen. 34:2-3): THEN SHECHEM BEN HAMOR THE HIVITE, THE PRINCE OF THE LAND, SAW HER. < … > AND HIS SOUL CLUNG TO JACOB'S DAUGHTER DINAH. R. Abbahu said: We have learned things from putrid secretion (i.e., mere mortals): (“Putrid secretion” can denote semen or, as here, the mere mortals like Pharaoh, who were produced by it.) (Gen. 41:44:) PHARAOH SAID TO JOSEPH: I AM PHARAOH. (Gen. R. 90:2.) I have said that you shall be king. The Holy One said to Israel concerning each and every commandment which they do: I AM THE LORD (e.g., in Lev. 19:3, 4, 10, 12, 14, 16, etc.). I am the one who is going to repay each and everyone with his reward. Now, just as in the case of flesh and blood, when it said: I AM PHARAOH, it raised him to great dignity; so much the more so with me when I say something. And just as you said (in Gen. 41:40): ONLY WITH RESPECT TO THE THRONE SHALL I BE GREATER THAN YOU, < so > has the Holy One said to Israel (in Deut. 28:13): AND YOU ONLY SHALL BE AT THE TOP. Just as an "only" from flesh and blood (i.e., from Pharaoh) magnified Joseph, so much the more so in the case of an "only" from the Holy One.

R. Simeon stated: Joseph was rewarded in kind for his behavior. Because his mouth had not indulged in sinful kissing, he was told: According to thy word shall all my people be kissed (i.e. ruled)(Gen. 41:40); because he had not lowered his neck to sin, He placed a gold chain about his neck (ibid., v. 42); because he had not used his hand to fondle sinfully, Pharaoh removed his signet ring from his hand and put it upon Joseph’s hand (ibid.); because his body had not clung to another in sin, he arrayed him in garments of fine linen (ibid.); because his feet had not led him to her, He caused him to ride in the second chariot (ibid., v. 43); because he did not entertain wicked thoughts, he was called understanding and wise (ibid., v. 39); and because his heart had not reflected upon committing evil, they called before him: “Abrech” (The Targum translates Abrech as “father of the king.”) and Zaphenath-paneah (Rashi translates Zaphenath-paneah as “explainer of things.”) (ibid., vv. 43, 45). Upon the Sodomites, however, He rained fire and brimstone, as it is said: The Lord caused to rain upon Sodom and Gomorrah brimstone (ibid. 19:24), and it likewise says: I will blot out man whom I have created from the face of the earth; both man and beast and creeping things, and fowls of the air; for it repenteth Me that I have made them (Gen. 6:7).

Everything fortunate that occurred to Joseph likewise happened to Zion. It is written of Joseph: And Joseph was of beautiful form and fair to look upon (Gen. 39:6), and of Zion it is stated: Fair in situation, the joy of the whole earth (Ps. 48:3). Concerning Joseph it is written: He is not greater in this house than I (Gen. 39:9), and of Zion: The glory of this latter house shall be greater than that of the former (Hag. 2:9). Joseph: The Lord was with him (Gen. 39:2), Zion: And My eyes and My heart shall be there (II Chron. 7:15). Joseph: And showed kindness unto him (Gen. 39:21), Zion: I remember for thee the affection of thy youth (Jer. 2:2). Joseph: And he shaved himself and changed his raiment (Gen. 41:14), Zion: And the Lord shall have washed away (Isa. 44:4). Joseph: Only in the throne will I be greater than thou (Gen. 41:40), Zion: At that time they shall call Jerusalem the throne of the Lord (Jer. 3:17). Joseph: And arrayed him in vestures of fine linen (Gen. 41:42), Zion: Awake, awake, put on thy strength, O Zion; put on thy beautiful garments (Isa. 52:1). Joseph: He sent Judah before him (Gen. 46:29), Zion: Behold, I send My messenger (Mal. 3:1).

"Until the appointed time, his word had not yet come. Rabbi Chiya bar Abba and the rabbis disagreed. One said, 'Until Joseph's word comes to pass,' while the other said, 'Until the word of the Holy One, blessed be He, comes to pass, which Joseph said to the chief butler (Genesis 40:14), "But think of me when it is well with you." The Holy One, blessed be He, said to him, "You spoke truthfully; you will live another two years," as it says (Genesis 41:1), "After two years of time." Therefore, "Until the appointed time, his word had not yet come." The king sent and released him, and he was put in charge of his household. Rabbi Levi said in the name of Rabbi Yochanan ben Saul, "Joseph said to them, 'What do you think, that the Holy One, blessed be He, would not let me taste of what my grandfather Jacob blessed, saying (Genesis 27:29), "Let peoples serve you, and nations bow down to you"? Therefore, as it says (Genesis 41:40), 'And Joseph ruled over the land.' 'Put him in charge of his household, to bind his princes at his pleasure; and teach his elders wisdom' (Psalms 105:21-22)." Another explanation is that his rulership is alluded to in the verse (Genesis 41:45), "Pharaoh called Joseph's name Zaphenath-paneah and gave him to wife Asenath the daughter of Potiphera." And he ruled over his people, and the Egyptians strengthened him. Rabbi Shimon ben Lakish said, "What is this matter comparable to? It is like two officials who are in the palace, one is great and the other is also great, but one is greater than the other. It is also like two mighty warriors, one is mighty and the other is also mighty, but one is mightier than the other. Their hearts were turned against him." Rabbi Chiya said in the name of Rabbi Yochanan, and Rabbi Yudan said in the name of Rabbi Yehozadak, "Yesterday (Genesis 45:16), 'The voice was heard,' etc., and Pharaoh was pleased with him. Now their hearts were turned against him (Exodus 1:8), 'And there arose a new king over Egypt.'"

Rabbi Yishmael taught: “You shall not act in accordance with the practices of the land of Egypt…and… in accordance with the practices of the land of Canaan…” If not, “I am the Lord your God” (Leviticus 18:4). (I am the One who administers justice to those who defy My decrees.) Rabbi Ḥiyya taught: Why is [the phrase] “I am the Lord” written twice? (See Leviticus 18:2, 4.) It is I who exacted retribution from the generation of the Flood, from Sodom, and from Egypt; it is I who will exact retribution from one who acts in accordance with their practices. The generation of the Flood was eradicated from the world because they were steeped in licentiousness. Rabbi Simlai said: Everywhere that you find licentiousness, chaos comes to the world and kills the good and the wicked. Rav Huna said in the name of Rabbi Yosei: The generation of the Flood was eradicated from the world only because they wrote marriage contracts for males and females. (They wrote marriage contracts for men marrying men, and women marrying women. Some commentaries argue that the text here should read as the text in Bereishit Rabba (26:5) reads: “for males and for animals.” This would mean that they wrote marriage contracts when men married men or when they married animals (Maharzu). ) Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon and Rabbi Yehoshua ben Levi in the name of bar Kappara: We find that regarding everything the Holy One blessed be He exhibits forbearance except for licentiousness alone, and this has many verses, as it is stated: “It was when man began…. The children of the great saw the daughters of man…. The Lord saw that the wickedness of man was great…. The Lord said: I will eradicate man” (Genesis 6:1–2, 5,7). The people of Sodom – Rabbi Yehoshua ben Levi said in the name of bar Kappara: All that night, Lot was standing and advocating on their behalf. When they came and said to him: “Where are the men…and we will be intimate with them” (Genesis 19:5), with intercourse, immediately: “The men said to Lot: Whom else do you have here?” (Genesis 19:12). Until now, you had recourse to advocate on their behalf. But [now], “a son-in-law, your sons, and your daughters, [everyone whom you have in the city remove from this place]” (Genesis 19:12), “for we are destroying [this place]” (Genesis 19:13). “I am the Lord” (Leviticus 18:4). It is I who exacted retribution from Samson, from Amnon, and from Zimri, and it is I who will exact retribution from one who acts in accordance with their practices. It is I who rewarded Joseph, Yael, and Palti ben Layish, and it is I who will reward anyone who acts in accordance with their practices. Joseph, from where is it derived? Rabbi Shimon ben Gamliel said: They gave to Joseph from his own. (He was rewarded in a manner parallel to his righteousness. ) His mouth that did not kiss [nashak] in transgression, “by your directive, my people will be sustained [yishak]” (Genesis 41:40). His neck that he did not bend for transgression; “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression; “Pharaoh removed his ring…[and he placed it on Joseph’s hand]” (Genesis 41:42). His body that did not touch in transgression; “he dressed him in fine linen garments” (Genesis 41:42). His feet that did not walk in transgression; “he had him ride in his second chariot” (Genesis 41:43). The thought that he did not think, let it come and be called wisdom: “They called before him avrekh” (Genesis 41:43). (Avrekh is expounded: Father [av] in wisdom, tender [rakh] in years.)

Rabbi Shimon ben Lakish said: Moses gave us in writing two portions in the Torah and we learn them from the portion of wicked Pharaoh. One verse says: “You will be only [rak] above” (Deuteronomy 28:13). Does it, perhaps, [mean you will be] on a par with Me? The verse states “only [rak],” an expression of restriction; My greatness is superior to your greatness. We learn this from wicked Pharaoh, as it is stated: “You shall be over my palace” (Genesis 41:40). Does it, perhaps, [mean you will be] on a par with me? The verse states: “Only [rak] my throne will be greater than you” (Genesis 41:40); my greatness is superior to your greatness. And this, “you shall be holy”; does it, perhaps, [mean you will be] on a par with Me? The verse states: “For I am holy.” My sanctity is above your sanctity. We additionally learn from wicked Pharaoh [the following], as it is stated: “Pharaoh said to Joseph: I am Pharaoh, [and without you, no man shall lift his hand or his foot in the entire land of Egypt]” (Genesis 41:44). Is it, perhaps, on a par with me? The verse states: “I am Pharaoh”; my greatness is superior to your greatness. Rabbi Yehoshua said in the name of Rabbi Levi: From the “I” of flesh and blood you can learn regarding the “I” of the Holy One blessed be He. Just as regarding the “I” of flesh and blood, by means of Pharaoh saying to Joseph: “I am Pharaoh,” Joseph merited all that glory, when the “I” of the Holy One blessed be He will come: “Until old age I am He” (Isaiah 46:4), and it is written: “So said the Lord, King of Israel and its Redeemer, [the Lord of hosts]: I am first and I am last and besides Me there is no God” (Isaiah 44:6), all the more so.

There is a disagreement between Maimonides and Nachmanides regarding the nature of the eventual perfection of the world. Maimonides feels that this period will not include physical life and all that is entailed by it. Nachmanides understands all the prophecies concerning that distant future as applying both to the soul and to the body. Since we believe that Nachmanides is correct, let us quote some comments by the Midrash Rabbah on 2 ,90 פרשת מקץ on that subject. Pharaoh said to Joseph: "I will be greater than you only by the throne" (Genesis 41, 40). Rabbi Shimon ben Lakish said that Moses recorded two paragraphs in the Torah in which we have to learn a lesson from the wicked Pharaoh. One paragraph (Deut. 28,13) tells us that as long as we observe the Torah והיה רק למעלה, "You will always be on top." This could have led one to believe that we would equal G–d; therefore the Torah adds the word רק, only, to drive home the point that "My holiness is superior to your holiness." The same applies to Leviticus 19, 2 where the Torah enjoins us to be holy because G–d is holy. The very words "because I am holy," alert us to the fact that G–d's holiness surpasses any holiness we can attain. We have learned these inferences from Pharaoh. Pharaoh said "I am Pharaoh." This could have led Joseph to believe that his greatness would be similar to that of Pharaoh, אתמהא. To make sure that Joseph did not misunderstand, Pharaoh added the word רק, "only" (41, 40).

Perhaps we may resolve the contradictions resulting from Maimonides' text by assuming that Maimonides relied on the first Baraitha in Torat Kohanim in which the items the priest has to perform in connection with the purification of the "leper" under the heading תורת המצורע are discussed. Maimonides understood those rites to be so mandatory that any deviation would cancel the whole procedure. The directives given in verses 4 and 5, however, Maimonides understood as something that would be performed preferably by the priest. Anything which is commanded by the priest is imbued with additional importance. We know this principle from Genesis 41,40 where Pharaoh issued a directive to his subjects that all of Joseph's directives were to be considered as binding on the Egyptians. In our instance, the Torah issued a directive that the steps of the purification rites mentioned in verses 4 and 5 should be initiated by a command from the priest but that they may be carried out by non-priests. If, for some reason, these instructions were not carried out at his initiative but someone else issued the instructions this would not invalidate the procedures. There is also a קל וחומר which can be applied to reinforce this logic. If the Torah had made it plain that the releasing of the live bird is not mandatory, then the instructions of how and by whom they have to be selected and slaughtered is certainly not mandatory. If Rabbi holds that even the slaughtering of the bird must be performed by the priest, he did not base this on the words in verse 5 but on his understanding that it is part of the procedures called תורת המצורע seeing it is similar to the sprinkling of the blood and the need to have the hair of his body shaved off. This corresponds to the view held by the first Rabbi quoted in the Baraitha according to whom the slaughtering is included in the three procedures which have to take place by day.

אלה תולדות יעקב יוסף, “These are the descendants of Yaakov, Joseph.” It would have seemed appropriate to list all of Yaakov’s sons. and daughters. According to the plain meaning of the text they are all subsumed under the name of Joseph seeing he combined all the good characteristics possessed by his brothers in his own person. He possessed the birthright which normally should have been Reuven’s as we know from Chronicles I 5,1 “when he desecrated the couch of his father, his birthright was given to (the tribe of) Joseph.” He possessed the prophetic qualities of Levi as mentioned by the Torah when he interpreted the dreams of the butler and the baker (Genesis 41,13). He also combined within himself the Royal Powers of Yehudah as the Torah testifies in Genesis 42,6 “Joseph was the one who ruled the land (earth?).” He possessed the intelligence for which Issachar is famed, as we know from Genesis 41,40 “there is none as wise and full of insight such as you.”

ובן משק ביתי AND THE STEWARD OF MY HOUSE — Explain it as the Targum has it, “the man of my household”, meaning the man by whose orders all my household is fed. Similarly, (Genesis 41:40) “And according to thy word shall all my people be fed (ישק)” — so that it signifies my administrator.

Arm yourselves with purity Arm yourselves with purity of the heart. Some explain נשקו as garnimont in Old French, equipping. (This is from the verb, garnir. Garnimont means to provide, as in Gen. 41:40). Menachem (p. 179) interprets it as an expression of desire, as (in Gen. 3:16): “Your longing (תשוקתך) shall be for your husband.”

"Let the waters swarm:" Shorets (swarm) is always an intransitive verb - and its main connotation is about the movement and running of animals that are not high off the ground, whether they don't have legs or whether they have legs. And [the following creatures] are called sherets (according to the words of Rashi): "Every living thing that is not very high... among flying creatures, such as flies; among the insects, such as ants... and worms; and among the [four legged] creatures, such as the weasel, the mouse, the lizard, and their like; and all of the fish." And the explanation of "and let the waters swarm" is not that the waters should bring out and propagate them, but [rather] that the waters appear moving with them. And so [too is the understanding of] "And the Nile will swarm frogs" (Exodus 7:28), [and] "Their land swarmed frogs" (Psalms 105:30) - the Nile and the land appeared to be moving because of the movement of the frogs - brulicare in [Italian] (wimmeln in Yiddish). And so [too is the understanding of] "And all the living souls that will swarm" (Ezekiel 47:9) - the river [in the continuation of the verse] is called swarming because of the swarming of the living souls within it. And this [usage] is like [that] in "withering its leaves" (Isaiah 1:30) - the tree is called withering because of the withering of its leaves; and also "only the throne shall I be greater than you" (Genesis 41:40) [means] I will be greater than you in view of the throne, with the throne.

To swear by My Throne. This is like saying, “To swear by My Kingship,” since a throne represents kingship, as [Pharaoh said to Yosef] in (Bereishis 41:40), “Only by [virtue of] the throne I will be greater than you.” (Gur Aryeh)

He made him the lord of his household, empowered him over all his possessions,

You shall be [appointed] over my house, and by your word shall all my people be fed. Only by [virtue of] the throne [of this kingdom] will I be greater [more honored] than you.

Thou shalt be superintendent over my house, and by the decree of thy mouth shall all my people be armed only in the throne of the kingdom will I be greater than thou.

"And Pharaoh said to Yosef, 'Behold I have placed you, etc.'" until, "The seven years of famine started" (Genesis 41:54). Pharaoh spoke three speeches or statements to Yosef about this thing here. The first was, "Since God has made all this known to you [...] You shall be over my house, etc.," the content of which is as I have explained: Even though you only advised me about the matter of the grain, behold I am appointing you over my house and the administration of the kingdom. And the second is concerning the matter of the plenty and the famine, which was hinted in his dream and about which he advised him. And about this he said, "Behold, I have placed you in charge over the entire land of Egypt, etc." Such that the intention in it is concerning the produce, to separate a fifth, to gather and to sell it at the proper time and to do all that is required for it. And this is [the meaning of], "over the entire land of Egypt." For the matter of the plenty and the famine included all of the land, to gather the produce and to put it together. It is as if he said, "Since you advised me that I should select a discerning and wise man to do this, so that I would do it myself - behold what I will decree about this. And it is that I do not want to do this myself, as you said, nor to appoint officers. Rather, you are the wise and discerning one due to the power of God. I have placed you over the entire land of Egypt, to do it." And for this matter, he was required to give him his signet ring with which all of the writings that were written in the name of the king were signed, so that he could write whatever he wished and then sign it. And he commanded to have him dressed with linen garments, which are garments designated for ministers. "And he put a gold chain around his neck." Meaning that Pharaoh himself, with his hands, placed a gold chain around Yosef's neck, which indicated his greatness, as is the custom today with knights elevated by the king. "He had him ride" - by his commandment - "in the second chariot." Meaning in the chariot designated for the man that is second to the king. For the king had a chariot that was designated for him, the second, who is the second to the king in greatness and status. And it is in it that he commanded that they seat Yosef. And it is known what a chariot is, that it a seat [led] by four horses. And since Scripture stated, "in the second chariot that was his," and it did not state, "in his second chariot," it appears to be explained that the king had two designated chariots for himself; he would ride in one of them and his second would ride in the second. And that is why it stated, "in the second chariot that was his." However its stating, "and they called before him, avrech" - the idea is since bowing which is specifically to the king is with the bending of the knee (berekh), this indicates the status of his mastery over all of the land. Because of this, it was forbidden to bow with the downward movement of the knee to anyone besides the king, except by his commandment. And the practice was like this also in the time of Achashverosh, as it is written (Esther 3:2), "for so did the king command him." And the call and proclamation before him was, "bow down and give (venaton) him." Meaning that everyone should bow to him with the bending of the knee and that the king was giving him to be leader, vizier and commander over all the land of Egypt. And avrekh is the infinitive of the paul verb construction, and likewise, venaton to him, is an infinitive (to give). This is permission to everyone to bow down with the knee, and also that he is given rulership over all the land of Egypt. And hence no one can challenge him. Behold Pharaoh made all this effort so that Yosef's rulership would prosper for him, and no one would challenge him, given that he was a hated Hebrew among them. But lest Yosef fear and fret that the Egyptians would be jealous of his rulership and his appointment over the house and the field, just like his brothers were jealous of him for something thousands of times less significant - therefore Pharaoh had to say the third statement to him. And that is, "Pharaoh said to Joseph, 'I am Pharaoh; yet without you' - meaning to say, do not fear and do not worry about the ministers of the kingdom and the people of the land, for I am Pharaoh and the word of the king has gone out before me that, 'without you, no one shall lift up hand or foot.' That is to say, not to do anything and not to go anywhere with his feet without your permission and command, 'in all the land of Egypt.'" Behold it has been explained why these three statements came from Pharaoh to Yosef. So the twelfth question is resolved. And since it was difficult for the Egyptians that a Hebrew should rule over them, Pharaoh schemed to change his name and call him Tzafnat-Paneach, which means the Revealer of Hidden Things in Egyptian. And he did not suffice with this, but gave him as a wife, Osnat daughter of Poti-fera, who was a minister and important man in Egypt, so that he would have relatives on his wife's side who would help him. For there is no question that this would elevate his status. And that is what he relied on, "so Yosef went out over the land of Egypt": From the connection that he made with that minister, he went out over the land of Egypt, his greatness and leadership [now] famous. For his relatives, and his relatives' relatives befriended him and elevated him. But behold the Scripture tells of the difficulty of Yosef's rulership, for "Yosef was thirty years old when he stood before Pharaoh, king of Egypt." For since he was the king of Egypt, it was not fit that a Hebrew youth should be seen before him. As he was a youth, according to the years of that generation. Nevertheless God helped him and ingratiated him to Pharaoh. Moreover, when the ministers of Egypt were jealous of him - so long as he was before Pharaoh, no one could say anything in front of him; but when he left from before him to go out all over the land of Egypt, he was in great danger. Yet with God's compassion for him, he "left Pharaoh’s presence, and traversed throughout all the land of Egypt," far from the king's base in order to increase and strengthen his rulership and the power that was given to him, even when not before Pharaoh. And no one challenged him, as this was from God. And this is the explanation of his leaving Pharaoh's presence. However its stating, "In the seven years of plenty the land produced in handfuls" - for me, the idea is like, "so that it yields produce for three years" (Leviticus 25:21): That the land of Egypt yielded bountiful produce during the years of plenty, such that the produce would come out in handfuls, not in stalks. And this is said by way of exaggeration. And with this, all the peoples of the land saw that Yosef's words materialized, that which he said to Pharaoh, "a great plenty." For the land yielded very much produce, as if it were in handfuls, which is not the natural way. And then Yosef gathered the food, meaning to say all of the food that was sold at the market price. And this is besides the fifth (that was taxed), since Scriptures relies upon that which was already mentioned. And it mentions his wisdom, that he did not leave it in the field in pits, as is the practice in most countries, so that they not steal it from there. Rather he placed it in the cities. However he nevertheless acted fairly and did not alter the rights of each city. For he placed the food of each city inside it, and not in another city. And understand its stating, "he put in each city the food of the fields around it." As the intention with this is that the food of the field of the city which is near the city - meaning that which was close to the city - that was what he placed in it to be guarded there as food for the city during the time of the famine. But the food that was far from the city he would not put in it. Rather he would take it to [the center of] Egypt, to the storehouses of the king. For Yosef would sell grain there to the foreign nations who were not from Egypt. And it is, as we will see from the story, that Yosef would provide the grain to foreigners, and that is where his brother came to buy food. And the Scripture mentioned that they originally recorded the grain and the food that Yosef gathered - whether from the fifth and all the more so from the purchase - so that it all be counted; however with its proliferation, it stopped being counted, since it was gathered without a count. And, if so, it was all left to his expertise, without any calculation. So the thirteenth question is resolved. And behold Scripture mentioned the birth of Yosef's sons, their names and the reasons for those names to tell us that he was so refined that even with his being a minister and master over all of the land of Egypt and being busy with the gathering of produce and its concerns, behold 'on the day of his heart's joy,' when they were born, he placed the memory of his father's home and the desire for his land 'over the pinnacle of his joy.' And hence he called the first son Menashe and said, "God has made me leave behind (nashani)" and forget "all my hardships," from my slavery: but also from my father's house, since I have been separated from it, so now I am forgotten there. And it is as if he gave praise [to God] for the good, that God made him leave all of his hardship behind; but [also] for all the bad, with his saying, "and all my father's house." And he called the second Ephriam, "because God has made me fruitful (hiphrani) in the land of my affliction." As, in spite of all of his status there, he called Egypt the land of his affliction, since he was separated from his father and from the holy land. And that is why this story is mentioned after the story of the produce - to say that his father's house and the land of his birth had not become forgotten, in spite of all the greatness, power and splendor that he had in Egypt and in spite of the wealth and produce that he held. So the fourteenth question is resolved.

SEE, I HAVE SET THEE OVER ALL THE LAND. I have set thee above all the land of Egypt.

ראה נתתי אותך על כל ארץ מצרים, “here I have appointed you over the whole of the land of Egypt.” We find a parallel expression also in Daniel 2,48 אדין מלכא לדניאל רבי ומתנן רברבן שגיאן יהב ליה והשליטה על כל מדינת בבל. “The king then elevated Daniel and gave him many gifts, and made him the governor of the whole province of Babylon.”

ראה נתתי אותך, take note of the fact that I have empowered you as effective ruler over Egypt. [the author tells us that the word or root ראה does not need to be translated as “to see, either with the physical eye or even with the mental eye. Ed.] Pharaoh gave Joseph latitude to conduct the affairs of state according to whatever his wisdom dictated to him

נתתי אותך, “I have placed you.” Pharaoh said this to Joseph at the time he handed over his ring (seal of office) to him.

נתתי אתך The Targum translates it by— “I have appointed thee”; nevertheless even in this sense it really means “giving”, as (Deuteronomy 26:19) “and to make thee (ולתתך) high”. To express either the idea of raising to high rank or of degrading the term “to give” may be used. An example of the latter is (Malachi 2:9) “I have made thee (נתתיך) contemptible and base”.

(41-43) gehören zusammen. Pharao sprach zu Josef: Siehe ich habe dich "zum Heile des Landes" (נתתי) über das Land gesetzt, und zum Zeichen zog er den Ring von seiner Hand usw. usw. Ein Ring ist eine Auszeichnung der menschlichen Tätigkeit, gleichsam eine Krönung der Hand. Indem er seinen Ring an Josefs Hand steckte, machte er ihn zu seinem Stellvertreter. Josefs Hand zu Pharaos Hand. — Die Bedeutung der בגרי שש im pharaonischen Staat ist uns nicht bekannt. — רבַד heißt Joma 43b. eine in den Boden gelegte Steinreihe. מרברים רברתי ערשי (Prov. 7, 16) sowie das verwandte: רפרתי יצועי (Job 16, 13) weist auf Einlagen, Unterlagen hin. Vielleicht besteht eine Verwandtschaft mit רבץ, das auch vom Einlegen von Steinen gebraucht wird. מרביץ בפוך אבניך (Jes. 54, 11) und möglicherweise heißt רביד זהב ein in Gold gefasster Stein, ein Medaillon. Jedenfalls heißt es aber nicht ein solches, nicht רביד זהב, sondern רביד הזהב, somit "das" goldene Emblem; wahrscheinlich unter den Auszeichnungen die bedeutendste. Durch den Ring hatte er ihn zu seinem ,,משנה׳, seiner "Wiederholung", seinem "alter ego" gemacht, ließ ihn in dem diesem alter ego bestimmten Wagen ausfahren, und man rief vor ihm: אַבְרֵך! wörtlich: ich befehle, daß man kniee! Vor der ägyptischen Majestät rief man nicht ברכו! kniet, sondern: אברך: Ich — d.h. die unter dem Volke erscheinende Majestät — befehle, daß ihr knieet. Dem wahren Fürsten ist nur die freiwillige Ehrerbietung eine solche. Dem sultanischen ist die freiwillige Ehrerbietung zu plebejisch gleichstellend und erniedrigend. Da wird zu huldigenden Ehrenbezeugungen, zum Gruß befohlen. Dieses in Josefs Namen ausgerufene אברך, daß er befiehlt, daß man vor ihm auf die Knie falle, das stellte ihn vollends als den zweiten Pharao dar.

ראה נתתי אותך על כל ארץ מצרים, be aware of the tremendous responsibility I am endowing you with by appointing you as the supreme authority in the whole land of Egypt. [the word ראה, normally translated as “see here,” is used by Pharaoh as telling Joseph to reflect deeply. Ed.]

I have appointed you... Rashi is answering the question: If נתתי here has its literal meaning of “placing,” why is it written על ארץ מצרים? It should have written בארץ מצרים. Furthermore, Yoseif was already in Egypt. [So why would it say, “I have placed you in Egypt”?]

Pharaoh said to Joseph: See, I have set you over the entire land of Egypt. You are in charge of all of Egypt with regard to these matters.

Now that vegetation had been achieved without sunshine or moonlight, the lightbodies could begin to perform their orbits in order to provide warmth for living creatures that were to inhabit the earth and its atmosphere. Winds too are a prerequisite for the normal existence of the animal kingdom. The directives for the lightbodies to be "in the sky," clearly demonstrates that they had already been in existence, but were now to assume the functions described, namely to provide light, directions, indicate seasons etc. This is the "why" of their coming into existence. For this reason the Torah could not say " va-yehi me-orot” and there came into being lightbodies." This directive then determines the "when" which is part of the ten definitions listed at the outset the significance of the ten directives.

“Pharaoh said to Joseph: See, I have set you over the entire land of Egypt” (Genesis 41:41). “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand, and he dressed him in linen garments, and he placed a gold chain on his neck” (Genesis 41:42). “He had him ride in the alternate chariot that he had, and they cried before him: Kneel [avrekh], and he was set over the entire land of Egypt” (Genesis 41:43). “Pharaoh said to Joseph…Pharaoh removed…” – Rabban Shimon ben Gamliel said: Joseph was given what he deserved: His mouth [piv] did not kiss [nashak] in transgression – “my entire people will be sustained at your directive [ve’al pikha yishak]” (Genesis 41:40). His body that did not touch in transgression – “he dressed him in linen garments” (Genesis 41:42). His neck that he did not bend for transgression – “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression: “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand” (Genesis 41:42). His feet that did not stride in transgression, let them come and ride in coaches –“He had him ride in the alternate chariot that he had” (Genesis 41:43). The thought that he did not think in transgression, let it come and be called wisdom. “They cried before him: Kneel [avrekh]” – great [av] in wisdom, but tender [rakh] in years. But Nebuchadnezzar [is called] “commander [tafsar]” (Jeremiah 51:27) – foolish [tipesh] in wisdom and a prince [sar] in years. (He was advanced in years.) “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand or his foot in the entire land of Egypt” (Genesis 41:44). “Pharoah said to Joseph: I am Pharaoh, and without you no man shall life his hand” – utensils of the hand. “Or his foot” – utensils of the foot. (The reference is to bearing weapons, referred to here as utensils of the hand, or riding on a horse, referred to here as utensils of the foot. No one was to engage in warfare without Joseph’s command (Nezer HaKodesh). )

the spirit of God in vested Joseph and he knew at once all what was to hap pen unto the king ‎in the future, and also the correct interpretation of his dream. And when Joseph spoke unto ‎the king he found grace in his eyes and the king inclined his ear and his heart unto the words of ‎Joseph. And Joseph said unto Pharaoh, let not my king believe that there are two dreams, for ‎really it is only one dream. The seven good cows and the seven good ears are seven years; and ‎the seven lean cows and the seven blasted ears are seven years likewise. The dream is one, ‎be hold there comes seven years of great plenty throughout all the land of Egypt, and there ‎shall rise after them seven years of famine; and all the plenty shall be forgotten in the land of ‎Egypt and the famine shall con sume all the inhabitants of the land. The king has dreamed but ‎one dream, and for that the dream was doubled unto Pharaoh twice, it is because the thing is ‎established by God, and God will shortly bring it to pass; and now I will advise thee how to save ‎thy soul and the soul of all the inhabitants of the land from the evil of the famine. Search thou ‎in all thy kingdom for a man wise and discreet, acquainted with the affairs of the state, and set ‎him over the land of Egypt. And that man whom thou will set over the land of Egypt shall ‎appoint his subordinate officers to gather in all the food of the good years that are to come ‎and lay corn in thy store houses, and this food shall be for store to the land against the seven ‎years of famine which will suffice for thee and for thy men and for all thy lands, that the land ‎perish not through the famine. And command the inhabitants of thy lands likewise, that each ‎of them gather up, from the production of his field, all sorts of food during the seven good ‎years, and to lay it up in their store houses, so that they find it during the day of the famine, to ‎be kept alive. This is the correct inter pretation of thy dream, and this is the only means of ‎saving thy soul and the souls of all thy servants. And the king answered unto Joseph and he ‎said: Who can tell and who can know whether thy words be correct: And he said unto the king: ‎This be a sign unto thee concerning the correctness of my words, and the value of my advice. ‎Behold thy wife will bear a son unto thee this day and thou wilt rejoice with him, but when this ‎child will be born unto thee, thy first born son, which hath been born two years since will die, ‎and thou wilt be comforted through the child born unto thee this day. And when Joseph had ‎finished his speech, he bowed down before the king and went away.‎

And scarcely had Joseph departed from the presence of the king when all the signs of which ‎Joseph had spoken came true. And the queen gave birth to a son on that day, and when the ‎king heard the tidings he rejoiced greatly on account of his son, and when the messenger had ‎gone away from the presence of the king, the king's servants found the first born son of the ‎king lying dead upon the ground. And there was great crying and lamenting in the king's house, ‎and the king heard and he said: What is the cause of that great weeping and lamenting which I ‎have heard in the house? And they informed the king that his first born son was dead, and he ‎knew also at the same time that all the words which Joseph had spoken were good. And the ‎king was comforted at the loss of his son through the child born unto him that day, according ‎to the words of Joseph. And after these things the king sent and he assembled all his princes ‎and subjects, and all the governors of the king's provinces, and all of them came before the ‎king, and the king spoke unto them concerning Joseph, and he said: Behold you have both ‎heard and seen everything concerning the words of this Hebrew man, and also all his signs, ‎and not the least of his words hath fallen to the ground. And now you know that his ‎interpretation of my dream is correct and that it will surely come true, do therefore consult ‎together what hath to be done in order to save the country from the famine. Investigate and ‎search ye whether there is to be found around here a man with so much wisdom and ‎knowledge in his heart and I will set him over the land. And ye have heard the advice of the ‎Hebrew man concerning this matter, to save thereby the whole land from famine, and I am ‎convinced that there is no other means of saving the land except by his advice. And they ‎answered all unto the king saying: The counsel is good which the Hebrew hath offered ‎concerning this matter. And now, oh my lord, behold all thy lands is in thy hand and ‎whatsoever pleaseth thee best do thou, and whomsoever thou choosest, and whomsoever ‎thou believest in thy wisdom to be wise enough to save the country in his wisdom he is the ‎man whom the king should appoint to have the whole land in his power. And the king said ‎unto all his officers: I have thought that forasmuch as the Lord hath made known unto this ‎Hebrew all these things there is none so discreet and wise as he is through all the land. And if it ‎seems good in your eyes, I will set him over the land, for he will deliver the country in all his ‎wisdom.‎

[44] In the next place he puts round his neck “a golden collar” (Gen. 41:41 f.), a manifest halter, a circlet and hoop of unending necessity, not a life of orderly sequence, not the chain which marks Nature’s doings: these are properties of Tamar, whose adornment is not a collar but a necklace  (Gen. 38:18). Yes, and he puts on his finger a royal ring (Gen. 41:42), a gift and pledge, by which nothing is given, nothing pledged, in sharp contrast once more to that which was given to Tamar by Judah, king of the nation that sees, even Israel.

[20] Other traits of incorruption were these: he was proclaimed not the subject, but the ruler of all Egypt, the domain of the body (Gen. 41:41): he was proud to own himself a member of the Hebrew race (Gen. 40:15), whose wont it is, as the name “Hebrew” or “Migrant” indicates, to quit the objects of sense-perception and go after those of Mind: he gloried in the fact that “here he had done nothing” (ibid.), for to have performed no single act such as the worthless people there admired, but to have utterly hated and eschewed them all,

Pharaoh said to Yoseif, Behold, I have placed you in charge of the entire land of Egypt.

And Pharoh said to Joseph, See, I have appointed thee prince over the land of Mizraim.

ויתן אותה על יד יוסף, “he placed it on Joseph’s hand.” Pharaoh said to himself that maybe Joseph’s interpretation etc. was only designed to rid himself of Pharaoh’s supervision. This is why he entrusted him with executive power to observe whether he would work for the benefit of the state. If Joseph accepted this task, he would be convinced that he was loyal and upright, as he would know that failure would bring disastrous consequences for himself.

בגדי שש , “garments made of the finest linen that only the highest dignitaries in the land were allowed to wear.

רביד הזהב , “a golden chain of office;” the word רביד is familiar to us from Proverbs 7,16: מרבדים רבדתי ערשי, “I have decked my couch with covers;” [even more so from Proverbs.

וילבש אותו בגדי שש, “he dressed him in fine linen garments.” According to Rashi, this kind of linen was considered as extremely valuable in Egypt. Some people query Rashi’s comment on Genesis 2,11, where the river Pishon is mentioned which Rashi identifies with the river Nile, pointing out that flax, פשתן, from which linen is made, grows in Egypt, the country that is home to that river. The author believes that linen was indeed grown in Egypt in larger quantities than elsewhere and that it was considered very valuable. Furthermore, it is most likely that the fabric mentioned here as שש, was hemp, a fiber, פשתי העץ, grown on trees as we know from Joshua 2,6, where the spies are described as hiding among accumulated piles of such fibers. Rashi calls it קנבוס. The fabric שש mentioned here was no doubt cotton, which at that time did not grow in Egypt, hence its being described as an expensive imported material.

VESTURES OF FINE LINEN. I have explained the meaning of shesh (fine linen) in my comments on the Torah portion ve-yikchu li terumah (that they take for me an offering). (I.E. in Ex. 25:4 writes that shesh is white linen made from a type of flax which grows in Egypt.)

A GOLD CHAIN. Revid (chain) is like marvadim (coverlets) in I have decked my couch with coverlets (marvadim) (Prov. 7:16). (I.E. explains revid (chain) to mean a coverlet (Krinsky, Weiser).)

ויסר פרעה את טבעתו, “Pharaoh removed his ring, etc.” He handed Joseph his signet ring with which he appointed ministers or relieved them of their authority. The בגדי שש, “linen garments,” of which the verse tells us were worn by kings in Egypt. The רביד הזהב, the “golden chain” mentioned in this verse is called מניכא דדהבה by Onkelos, i.e. a golden badge of office.

ויסר, the ring which was the symbol of the supreme authority in Egypt and which was used to sign and thereby confirm any Royal decree in the country.

AND PHARAOH TOOK OFF HIS RING FROM HIS HAND. The giving of the king’s ring is a sign that the person to whom he hands it is to be second to him in rank. Thus the language of Rashi. The correct interpretation is that the king’s ring contains his seal, just as it is said, And sealed with the king’s ring. (Esther 8:8.) The king thus gave Joseph his seal so that he should be a leader and commander (Isaiah 55:4.) of the entire government, and seal with the king’s ring whatever he desires.

בגדי שש, the finest Egyptian garments made of superior linen. We know from Ezekiel 27,7 that such garments formed a well-known Egyptian export.

רביד, this describes something that is draped over a person. The word is similar to מרבדים in Proverbs 7,16 מרבדים רבדתי ערשי,”I have decked my couch with covers.”

ויסר פרעה את טבעתו AND PHARAOH TOOK OFF HIS RING — When the king gives his ring it is a sign that the person to whom he hands it is to be second to him in rank.

בגדי שש FINE LINEN — this is a material much valued in Egypt (cf Rashi on Genesis 2:11).

רביד means A CHAIN — it is termed רביד because it is made up of links placed in a row. The root is the same as that found in (Proverbs 7:16) “I have decked (רבדתי) my bed with coverings of tapestry (מרבדים)” — i.e. I have placed on my couch rows of rugs. In Mishnaic Hebrew (Mishnah Middot 1:8) we have, “was surrounded with rows (רובדין) of stone”, and (Yoma 43b) “on the (רובד) row of stones that was in the Temple Court” — referring to the pavement (רצפה).

Considered very prestigious in Egypt. The Egyptians worshiped the Nile, which is the Pishon River, so called because it raises linen (פשתן) — as Rashi explains on Bereishis 2:11. That is why linen garments were prestigious to them. But Devek Tov writes: A sage from Eretz Yisrael came and told me that [the שש mentioned here] does not mean linen. Rather, שש denotes a prestigious, many-colored garment of silk, worn on top of one’s clothes. It is not the שש mentioned in connection with the Mishkan. Rashi’s words lend themselves to his interpretation, because Rashi says דבר חשיבות הוא במצרים (lit. “It is a prestigious item in Egypt”). If Rashi meant it is linen he should have just said בגדי שש — חשיבות הוא במצרים. Furthermore, Rashi explains on Shemos 25:4 that שש means linen, whereas here he does not, and says only that it is a prestigious item.

On the rows of stones in the Temple Court, refers to the floor. I.e., it says there [in Yoma 4:3] “on the רובד” referring to the floor.

Pharaoh removed his signet ring from upon his hand. Since the signet ring contained an official seal, its transfer to Joseph was a significant step in his empowerment. And he placed it upon Joseph’s hand; once Joseph was granted his position of authority, he dressed him in garments of linen, and he placed a gold chain on his neck.

ויסר פרעה את טבעתו, “Pharaoh removed his (signet) ring;” having this ring in one’s possession was proof of one’s high office, a position which enabled the holder to neutralize any decree or legislation by withholding his stamp.

“He put a gold chain about his neck” [41:42]. He put a golden necklace around Joseph’s neck. He rode in the chariot right behind that of Pharaoh. They called out in all the streets, here rides the young king.

[2] additional interpretation: In the second year of Darius, why did The Holy One, blessed be He, choose to mention Zion? It is because everything that happened to Joseph also happened to Zion, [and why mention] Joseph? "And Israel loved Joseph" (Genesis 37:3), and [Order of lines inverted for clarity.] "The LORD loves the gates of Zion" (Psalms 87:2). "Joseph's brothers hated him" (Genesis 37:5), and "Zion was hated for the voice of her groaning" (Jeremiah 12:8). Joseph, "Behold, we are binding sheaves" (Genesis 37:7), and Zion, "Let Zion come, let her rejoice in her king" (Isaiah 62:1). Joseph's brothers said to him, "Do you indeed reign over us?" (Genesis 37:8), and Zion says, "Your God reigns over you" (Isaiah 52:7). Joseph dreamed a dream (Genesis 37:5), and Zion says, "When the Lord restored the fortunes of Zion, we were like those who dream" (Psalm 126:1). Joseph said, "Here comes that dreamer" (Genesis 37:19), and Zion says, "For Zion's sake I will not keep silent, and for Jerusalem's sake I will not be quiet" (Isaiah 62:1). Joseph said, "Come now, let me show you the kindness of my brothers" (Genesis 37:14), and Zion says, "Seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf" (Jeremiah 29:7). Joseph's brothers saw him from afar (Genesis 37:18), and Zion says, "The Lord appeared to me from far away" (Jeremiah 31:3). Joseph and before they approached him to kill him (Genesis 37:18). "They conspire against your people; they plot against those you cherish." (Psalm 83:3). "And they stripped Joseph of his coat" (Genesis 37:23), "And they will strip off your clothes and take your fine jewelry" (Ezekiel 23:26). "And they threw him into the pit" (Genesis 37:24), "He has walled me in so I cannot escape; he has weighed me down with chains" (Lamentations 3:7). "The pit where there is no water" (Genesis 37:24), "They threw Jeremiah into a cistern, where he sank into the mud" (Jeremiah 38:6). "They sat down to eat bread" (Genesis 37:25), "Those who once ate delicacies are destitute in the streets" (Lamentations 4:5). "And they drew Joseph up and lifted him out of the pit" (Genesis 37:28), "And they pulled Jeremiah up with ropes and lifted him out of the cistern" (Jeremiah 38:13). "And Jacob tore his clothes" (Genesis 37:34), "The Lord did what he had planned; he carried out his word" (Lamentations 2:17). Joseph put a sackcloth on his waist (Genesis 37:34), and Zion put on sackcloth, lamented, and girded herself with mourning (Isaiah 22:12). Joseph refused to be comforted (Genesis 37:35), and Zion said, "Do not comfort me" (Isaiah 22:4). Joseph was sold by his brothers to the Ishmaelites (Genesis 37:28), and Zion and the sons of Judah and the sons of Jerusalem were sold to the Greeks (Joel 4:6). Behold, what happened to Joseph happened to Zion. The good things are also mentioned; "Now Joseph was handsome in form and appearance" (Genesis 39:6), and Zion, "This beautiful city, admired by all" (Lamentations 2:15). "Joseph is not greater in this house than I" (Genesis 39:9), but "The Lord is great in Zion" (Psalm 99:2). "The Lord was with Joseph" (Genesis 39:21), and "My eyes and my heart will be there always" (1 Kings 9:3). "And Joseph found grace in his sight" (Genesis 39:21), and "Therefore, Zion, you are redeemed by mercy". Joseph was taken out of the pit, his clothes were changed (Genesis 41:14), and Zion, "Though your sins are like scarlet, they shall be as white as snow" (Isaiah 1:18). Joseph was clothed in fine linen* [*שש means = something "bleached white", byssus (Latin = cotton), linen, fine linen, also: alabaster, similar stone, marble. Also means number 6] (Genesis 41:42), and Zion, "Awake, awake, put on your strength, O Zion!" (Isaiah 52:1). Joseph was redeemed after two years, from the day he interpreted the dreams of the butler and the baker (Genesis 41:1), and it came to pass after two full years that Zion was redeemed in the second year of Darius (Haggai 1:1). Therefore, David said, "You have redeemed your people with your arm, the sons of Jacob and Joseph" (Psalm 77:16).

“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

“It was as she spoke to Joseph, day after day, and he did not heed her to lie with her, to be with her” (Genesis 39:10). “It was as she spoke to Joseph, day after day” – Rabbi Yudan said in the name of Rabbi Binyamin: Rachel’s children, (The reference is to Joseph and to Mordekhai, who was a descendant of Benjamin. ) their ordeal was equal and their greatness was equal. Their ordeal was equal – “it was as she spoke to Joseph, day after day”; “it was, as they spoke to him, day after day” (Esther 3:4). Their greatness was equal – “Pharaoh removed his ring” (Genesis 41:42); “the king removed his ring” (Esther 8:2). “And he placed it upon Joseph's hand” (Genesis 41:42); “and he gave it to Mordekhai” (Esther 8:2). “He dressed him in garments of linen” (Genesis 41:42); “and place the garments and the horse…Haman took [the garments and horse and dressed Mordekhai]” (Esther 6:9–11). “He placed a gold chain on his neck” (Genesis 41:42); “Esther placed Mordekhai over the house of Haman” (Esther 8:2). “He had him ride in the second chariot that he had” (Genesis 41:43); “he had him ride the horse through the city square” (see Esther 6:11). “They cried before him: Kneel” (Genesis 41:43); “he cried before him: So [shall be done to the man whose honor the king desires]” (Esther 6:11). “And he did not heed her to lie with her” – in this world, “to be with her” – to be with her in Gehenna in the future. Another matter, “he did not heed her” – even for lying [with her] without intercourse. A noblewoman asked Rabbi Yosei, she said to him: ‘Is it possible that Joseph, seventeen years old, at the height of his passion, could conduct himself in such a manner?’ (Is it really possible that he withstood the temptation? ) He took out for her the book of Genesis and began reading before her the incident of Reuben and Bilha, (Genesis 35:22.) the incident of Judah and Tamar. (Genesis 38:18.) He said to her: ‘If these two, who were adults and in their father’s domain, the verse did not cover up their actions, this one who is young and on his own, all the more so.’

“Pharaoh said to Joseph: See, I have set you over the entire land of Egypt” (Genesis 41:41). “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand, and he dressed him in linen garments, and he placed a gold chain on his neck” (Genesis 41:42). “He had him ride in the alternate chariot that he had, and they cried before him: Kneel [avrekh], and he was set over the entire land of Egypt” (Genesis 41:43). “Pharaoh said to Joseph…Pharaoh removed…” – Rabban Shimon ben Gamliel said: Joseph was given what he deserved: His mouth [piv] did not kiss [nashak] in transgression – “my entire people will be sustained at your directive [ve’al pikha yishak]” (Genesis 41:40). His body that did not touch in transgression – “he dressed him in linen garments” (Genesis 41:42). His neck that he did not bend for transgression – “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression: “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand” (Genesis 41:42). His feet that did not stride in transgression, let them come and ride in coaches –“He had him ride in the alternate chariot that he had” (Genesis 41:43). The thought that he did not think in transgression, let it come and be called wisdom. “They cried before him: Kneel [avrekh]” – great [av] in wisdom, but tender [rakh] in years. But Nebuchadnezzar [is called] “commander [tafsar]” (Jeremiah 51:27) – foolish [tipesh] in wisdom and a prince [sar] in years. (He was advanced in years.) “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand or his foot in the entire land of Egypt” (Genesis 41:44). “Pharoah said to Joseph: I am Pharaoh, and without you no man shall life his hand” – utensils of the hand. “Or his foot” – utensils of the foot. (The reference is to bearing weapons, referred to here as utensils of the hand, or riding on a horse, referred to here as utensils of the foot. No one was to engage in warfare without Joseph’s command (Nezer HaKodesh). )

“When they [the king’s servants] spoke to him [Mordekhai] daily and he did not heed them, they told Haman, to see whether Mordekhai’s words would prevail; for he had told to them that he was a Jew” (Esther 3:4). “When they spoke to him daily” – Rabbi Yoḥanan said in the name of Rabbi Binyamin bar Rabbi Levi: The children of Rachel, their miracles are equal and their ascent to greatness is equal. Their miracles are equal; that is what is written: “It was when she spoke to Joseph day after day” (Genesis 39:10). Here it written: “When they spoke to him daily and he did not heed them,” and there it is written: “And he did not heed her to lie with her, to be with her” (Genesis 39:10). And their ascent to greatness is equal; that is what is written: “Pharaoh removed his ring from his hand and he gave it to Joseph, and he garbed him in garments of linen” (Genesis 41:42). Here it is written: “The king removed the ring that he had taken from Haman, and he gave it to Mordekhai” (Esther 8:2). There it is written: “He had him ride in his second chariot, and they cried before him: ‘Avrekh’” (The meaning of avrekh is unclear. One opinion, based on the ancient Egyptian, is that it means “pay attention.”) (Genesis 41:43); here, it is written: “And let the garments and the horse be placed…and they will proclaim before him: So shall be done to the man whose honoring the king desires” (Esther 6:9).

[Gen. 46:28:) NOW HE HAD SENT JUDAH.] The text is related (to Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME…. Come and see. Everything which happened to Joseph happened to Zion. (Tanh., Gen. 11:10.) It is written about Joseph (in Gen. 37:3): NOW ISRAEL LOVED JOSEPH; and it is written about Zion (in Ps. 87:2): THE LORD LOVES ALL THE GATES OF ZION. It is written about Joseph (in Gen. 37:4): THEY (Joseph's brothers) HATED HIM; and it is written about Zion (in Jer. 12:8): < MY HOUSE > HAS SET ITS VOICE AGAINST ME, THEREFORE I HAVE HATED IT. It is written about Joseph (in Gen. 37:7): AND HERE WE WERE BINDING SHEAVES; and it is written about Zion (in Ps. 126:6): HE SHALL SURELY COME BACK BEARING HIS SHEAVES WITH REJOICING. It is written about Joseph (in Gen. 37:8): THEN HIS BROTHERS SAID TO HIM: SHALL YOU INDEED REIGN OVER US? And it is written about Zion (in Is. 14:7): WHO SAYS TO ZION: YOUR GOD REIGNS. It is written about Joseph (in Gen. 37:5): ONCE JOSEPH DREAMED A DREAM; and it is written about Zion (in Ps. 126:1): WHEN THE LORD BROUGHT BACK THE RESTORATION OF ZION, WE WERE LIKE DREAMERS. It is written about Joseph (in Gen. 37:10): ARE WE TO COME, I AND YOUR MOTHER AND YOUR BROTHERS, AND BOW DOWN TO THE GROUND FOR YOU? And it is written about Zion (in Is. 49:23): THEY SHALL BOW DOWN FOR YOU, NOSE TO THE GROUND, AND LICK THE DUST OF YOUR FEET. It is written about Joseph (in Gen. 37:11): SO HIS BROTHERS WERE JEALOUS OF HIM; and it is written about Zion (in Zech. 8:2): I AM JEALOUS FOR JERUSALEM WITH A GREAT JEALOUSY. It is written about Joseph (in Gen. 37:14): PLEASE GO AND SEE HOW YOUR BROTHERS ARE FARING (shalom); and it is written about Zion (in Jer. 29:7): AND SEEK THE WELFARE (shalom) OF THE CITY. It is written about Joseph (in Gen. 37:18): NOW THEY SAW HIM FROM AFAR; and it is written about Zion (in Jer. 51:50): REMEMBER THE LORD FROM AFAR. It is written about Joseph (in Gen. 37:18): THEY CONSPIRED AGAINST HIM TO KILL HIM; and it is written about Zion (in Ps. 83:4 [3]): THEY DEVISE INTRIGUE AGAINST YOUR PEOPLE. It is written about Joseph (in Gen. 37:23): THEY STRIPPED JOSEPH < OF HIS TUNIC > ; and it is written about Zion (in Ezek. 23:26): AND THEY SHALL STRIP YOU OF YOUR CLOTHES. It is written about Joseph (in Gen. 37:24): AND THEY CAST HIM INTO THE PIT; and it is written about Zion (in Lam. 3:53): AND THEY HAVE DESTROYED MY LIFE IN THE PIT. It is written about Joseph (in Gen. 37:24): BUT THE PIT WAS EMPTY WITH NO WATER IN IT; and it is written about Zion (in Jer. 38:6): AND THERE WAS NO WATER [IN THE PIT], ONLY MUD. It is written about Joseph (in Gen. 37:25): THEN THEY SAT DOWN TO EAT BREAD; and it is written about Zion (in Lam. 5:6): < WE HAVE HELD OUT A HAND TO EGYPT >, TO ASSYRIA TO BE FILLED WITH BREAD. It is written about Joseph (in Gen. 37:28): THEY PULLED AND RAISED JOSEPH FROM THE PIT; and it is written about Zion (in Jer. 38:13): {AND EBED-MELECH THE ETHIOPIAN BROUGHT JEREMIAH UP}…. [AND THEY RAISED JEREMIAH BY THE ROPES AND BROUGHT HIM UP FROM THE PIT]. It is written about Joseph (in Gen. 37:34): THEN JACOB RENT HIS GARMENTS AND PUT SACKCLOTH ON HIS LOINS; and it is written about Zion (in Is. 22:12): AND IN THAT DAY [THE LORD] GOD OF HOSTS CALLED TO WEEPING AND MOURNING, TO BALDNESS AND TO GIRDING WITH SACKCLOTH. It is written about Joseph (in Gen. 37:35): BUT HE REFUSED TO BE COMFORTED; and it is written about Zion (in Is. 22:4): PRESS NOT TO COMFORT ME. It is written about Joseph (in Gen. 37:36): BUT THE MIDIANITES SOLD HIM INTO EGYPT; and it is written about Zion (in Joel 4:6 [3:6]): AND YOU HAVE SOLD THE CHILDREN OF JUDAH AND THE CHILDREN OF JERUSALEM TO THE CHILDREN OF THE GREEKS. All the bad things which happened to Joseph happened to Zion and likewise the good things. It is stated about Joseph (in Gen. 39:6): NOW JOSEPH WAS BEAUTIFULLY BUILT WITH A BEAUTIFUL APPEARANCE; and it is written about Zion (in Ps. 48:3 [2]): BEAUTIFUL LANDSCAPE, JOY OF THE WHOLE EARTH, < EVEN MOUNT ZION >. (Cf. above, 9:18.) It is written about Joseph (in Gen. 39:21): THE LORD WAS WITH JOSEPH; and it is written about Zion (in I Kings 9:3): MY EYES AND MY HEART SHALL BE THERE FOR ALL TIME. It is written about Joseph (in Gen. 39:9): HE IS NO GREATER < IN THIS HOUSE THAN I > ; and it is written about Zion (in Ps. 99:2): THE LORD IS GREAT IN ZION. It is written about Joseph (in Gen. 39:21): AND HE EXTENDED HIS FAITHFULNESS UNTO HIM; and it is written about Zion (in Jer. 2:2): I HAVE REMEMBERED IN YOUR FAVOR THE FAITHFULNESS OF YOUR YOUTH. It is written about Joseph (in Gen. 41:14): HE SHAVED AND CHANGED HIS GARMENTS; and it is written about Zion (in Is. 4:4): WHEN THE LORD SHALL HAVE WASHED AWAY THE FILTH OF THE CHILDREN OF ZION. It is written about Joseph (in Gen. 41:40): ONLY WITH RESPECT TO THE THRONE SHALL I BE GREATER THAN YOU; and it is written about Zion (in Jer. 3:17): THEY SHALL CALL JERUSALEM THE THRONE OF THE LORD. It is written about Joseph (in Gen. 41:42): AND HE CLOTHED HIM WITH CLOTHES OF FINE LINEN; and it is written about Zion (in Is. 52:1): AWAKE, AWAKE, PUT ON YOUR SPLENDOR, O ZION. It is written about Joseph (in Gen. 46:28): NOW HE HAD SENT JUDAH AHEAD OF HIM < UNTO JOSEPH TO SHOW THE WAY BEFORE HIM >; and it is written about Zion (in Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME.

R. Simeon stated: Joseph was rewarded in kind for his behavior. Because his mouth had not indulged in sinful kissing, he was told: According to thy word shall all my people be kissed (i.e. ruled)(Gen. 41:40); because he had not lowered his neck to sin, He placed a gold chain about his neck (ibid., v. 42); because he had not used his hand to fondle sinfully, Pharaoh removed his signet ring from his hand and put it upon Joseph’s hand (ibid.); because his body had not clung to another in sin, he arrayed him in garments of fine linen (ibid.); because his feet had not led him to her, He caused him to ride in the second chariot (ibid., v. 43); because he did not entertain wicked thoughts, he was called understanding and wise (ibid., v. 39); and because his heart had not reflected upon committing evil, they called before him: “Abrech” (The Targum translates Abrech as “father of the king.”) and Zaphenath-paneah (Rashi translates Zaphenath-paneah as “explainer of things.”) (ibid., vv. 43, 45). Upon the Sodomites, however, He rained fire and brimstone, as it is said: The Lord caused to rain upon Sodom and Gomorrah brimstone (ibid. 19:24), and it likewise says: I will blot out man whom I have created from the face of the earth; both man and beast and creeping things, and fowls of the air; for it repenteth Me that I have made them (Gen. 6:7).

Observe the reward given for the observance of the Torah from the example of Pharaoh. Because Pharaoh said to Joseph, I am Pharaoh (Gen. 41:44), Joseph was exalted by him exceedingly, as it is said: And Pharaoh took off his signet ring and put it upon Joseph’s hand (ibid., v. 42). How much greater, then, is the reward bestowed by the Holy One, blessed be He, who with every commandment declares, I am the Lord (Exod. 31:13). (What else do we learn from this?) We learn from this that there is no limit to the reward given for the observance of the Torah. David foresaw this and declared: Oh how abundant is Thy goodness which Thou has laid up for them that fear Thee (Ps. 31:20).

Everything fortunate that occurred to Joseph likewise happened to Zion. It is written of Joseph: And Joseph was of beautiful form and fair to look upon (Gen. 39:6), and of Zion it is stated: Fair in situation, the joy of the whole earth (Ps. 48:3). Concerning Joseph it is written: He is not greater in this house than I (Gen. 39:9), and of Zion: The glory of this latter house shall be greater than that of the former (Hag. 2:9). Joseph: The Lord was with him (Gen. 39:2), Zion: And My eyes and My heart shall be there (II Chron. 7:15). Joseph: And showed kindness unto him (Gen. 39:21), Zion: I remember for thee the affection of thy youth (Jer. 2:2). Joseph: And he shaved himself and changed his raiment (Gen. 41:14), Zion: And the Lord shall have washed away (Isa. 44:4). Joseph: Only in the throne will I be greater than thou (Gen. 41:40), Zion: At that time they shall call Jerusalem the throne of the Lord (Jer. 3:17). Joseph: And arrayed him in vestures of fine linen (Gen. 41:42), Zion: Awake, awake, put on thy strength, O Zion; put on thy beautiful garments (Isa. 52:1). Joseph: He sent Judah before him (Gen. 46:29), Zion: Behold, I send My messenger (Mal. 3:1).

Rabbi Yishmael taught: “You shall not act in accordance with the practices of the land of Egypt…and… in accordance with the practices of the land of Canaan…” If not, “I am the Lord your God” (Leviticus 18:4). (I am the One who administers justice to those who defy My decrees.) Rabbi Ḥiyya taught: Why is [the phrase] “I am the Lord” written twice? (See Leviticus 18:2, 4.) It is I who exacted retribution from the generation of the Flood, from Sodom, and from Egypt; it is I who will exact retribution from one who acts in accordance with their practices. The generation of the Flood was eradicated from the world because they were steeped in licentiousness. Rabbi Simlai said: Everywhere that you find licentiousness, chaos comes to the world and kills the good and the wicked. Rav Huna said in the name of Rabbi Yosei: The generation of the Flood was eradicated from the world only because they wrote marriage contracts for males and females. (They wrote marriage contracts for men marrying men, and women marrying women. Some commentaries argue that the text here should read as the text in Bereishit Rabba (26:5) reads: “for males and for animals.” This would mean that they wrote marriage contracts when men married men or when they married animals (Maharzu). ) Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon and Rabbi Yehoshua ben Levi in the name of bar Kappara: We find that regarding everything the Holy One blessed be He exhibits forbearance except for licentiousness alone, and this has many verses, as it is stated: “It was when man began…. The children of the great saw the daughters of man…. The Lord saw that the wickedness of man was great…. The Lord said: I will eradicate man” (Genesis 6:1–2, 5,7). The people of Sodom – Rabbi Yehoshua ben Levi said in the name of bar Kappara: All that night, Lot was standing and advocating on their behalf. When they came and said to him: “Where are the men…and we will be intimate with them” (Genesis 19:5), with intercourse, immediately: “The men said to Lot: Whom else do you have here?” (Genesis 19:12). Until now, you had recourse to advocate on their behalf. But [now], “a son-in-law, your sons, and your daughters, [everyone whom you have in the city remove from this place]” (Genesis 19:12), “for we are destroying [this place]” (Genesis 19:13). “I am the Lord” (Leviticus 18:4). It is I who exacted retribution from Samson, from Amnon, and from Zimri, and it is I who will exact retribution from one who acts in accordance with their practices. It is I who rewarded Joseph, Yael, and Palti ben Layish, and it is I who will reward anyone who acts in accordance with their practices. Joseph, from where is it derived? Rabbi Shimon ben Gamliel said: They gave to Joseph from his own. (He was rewarded in a manner parallel to his righteousness. ) His mouth that did not kiss [nashak] in transgression, “by your directive, my people will be sustained [yishak]” (Genesis 41:40). His neck that he did not bend for transgression; “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression; “Pharaoh removed his ring…[and he placed it on Joseph’s hand]” (Genesis 41:42). His body that did not touch in transgression; “he dressed him in fine linen garments” (Genesis 41:42). His feet that did not walk in transgression; “he had him ride in his second chariot” (Genesis 41:43). The thought that he did not think, let it come and be called wisdom: “They called before him avrekh” (Genesis 41:43). (Avrekh is expounded: Father [av] in wisdom, tender [rakh] in years.)

“…that he did not obey her…” (Bereshit 39:10) Rebbe said: he listened to her but the Holy One brought the likeness of his father and he was embarrassed and fled. The second time he went in (to her) the Holy One lifted up the foundation stone and said to him, ‘if you touch her, behold I will throw it down and destroy the world!’ This is what is written, “…and his arms were gilded from the hands of the Mighty One of Jacob; from there he sustained the rock of Israel.” (Bereshit 49:24) R’ Shmuel bar Nachmani said in the name of R’ Yochanan: anyone who does one commandment in this world, it precedes him and goes before home in the World to Come as it says, “…and your righteousness shall go before you…” (Isaiah 58:8) and anyone who transgresses one transgression in this world it clings to him and goes before him to the Day of Judgement as it says, “The paths of their way are held [by them]; they go up in waste and are lost.” (Job 6:18)

The fire chamber was vaulted and it was a large room surrounded with stone projections, and the elders of the clan [serving in the Temple] used to sleep there, with the keys of the Temple courtyard in their hands. The priestly initiates used to place their bedding on the ground.

6. The verse does not say ba’eitz u’va’even (singular), “in the tree and rock.” but ba’eitzim u’va’avanim, “In the trees and rocks,” in the plural to make known that the blood was present wherever people dwelled. This was because all matter is made up of the four basic elements: fire, wind, water and earth so that part of the water that was present in any place turned to blood. In this way their garments became soiled with blood - in particular the prince who wore garments of white linen, as we learn from Joseph, “And he had him dressed in robes of fine linen,” (Gen. 41:42) so that their clothes became disgusting.

אני ה, “I am the Lord.” These words are a reminder that G’d’s stature as the Lord means that He either rewards or punishes those that observe or transgress the laws of the Torah. Wherever the words אני ה' appear they mean that the commandment they refer to is a very important commandment and that G’d is the one Who rewards or punishes people who observe it or ignore it. This is the reason that this portion concludes with these two important commandments. It is natural that a king commands his subjects to respect and honour him. He does not need to explain why he demands such obeisance. It is enough for him to remind his subjects that he is the king. Tanchuma (Bereshit 12) in commenting on Genesis 41,44 draws a comparison for us from when Pharaoh said to Joseph: “I am Pharaoh but without you no one shall lift a hand or foot in the whole land of Egypt.” Pharaoh had already given Joseph his ring of office empowering him to exercise his authority. If the use of the word אני when spoken by a ruler who was only flesh and blood such as Pharaoh carried so much weight, imagine how much weight the word אני when spoken by G’d the ruler of the whole universe must carry. Solomon made a similar point in Kohelet 8,2 where he wrote: אני פי מלך שמור ועל דברת שבועת אלוהים, “whenever the word אני appears, I warn you to observe it carefully; it is an oath of G’d.”

When Yosef gets out of jail to have an audience with the Egyptian king, he is finally able to be freer with his clothing. In that scene (Bereshit 41:14), (Bereshit 41:14.) as well as soon afterward when he is appointed viceroy (Bereshit 41:42), (Ibid., verse 42.) the Torah gets unusually interested in the details of Yosef’s getting dressed. Especially in the first case, is it not obvious that one would need to dress up before seeing a king? This reminds us of the same unusual interest the Torah showed in Tamar’s getting dressed. The Torah’s focus on these particular details shows us that Yosef’s new set of garments constitutes another link in the maturing of his attitude toward clothing. The Torah is making the point that Yosef does not cling to his immediate past identity of head prisoner, as he had once clung to other previous identities. Now, when the situation calls for it, he simply takes off his clothes by himself. Likewise, he can readily put on the next set of clothing as needed: he can wear the clothes of a free man, even if he is still a servant.

[44] In the next place he puts round his neck “a golden collar” (Gen. 41:41 f.), a manifest halter, a circlet and hoop of unending necessity, not a life of orderly sequence, not the chain which marks Nature’s doings: these are properties of Tamar, whose adornment is not a collar but a necklace  (Gen. 38:18). Yes, and he puts on his finger a royal ring (Gen. 41:42), a gift and pledge, by which nothing is given, nothing pledged, in sharp contrast once more to that which was given to Tamar by Judah, king of the nation that sees, even Israel.

Pharaoh then took off his ring from his hand, and he placed it on Yoseif’s hand. He dressed him in linen garments, and put a gold chain around his neck.

And Pharoh took off his ring from his hand, and set it on Joseph's hand; and he clothed him in vestments of fine linen, and set a collar of gold upon his neck,

4. By subduing the evil force of Amalek and rectifying the brit, [Moshe] merited the aspect of “the bread will be mishneh (double) what they gather daily” (Exodus 16:5). And of Yosef, who merited the brit, it is written (Genesis 41:43), “[Pharaoh] had him ride in the mishneh (second) royal chariot”—i.e., “mishneh what they gather daily.” By means of the brit one merits double bounty.

And glory is revealed through wisdom, as it is written (Malachi 1:6), “If I am an av (father), where is My honor?” AV alludes to wisdom, as it is written (Genesis 41:43), “AVreikh (viceroy),” which Rashi explains as “av in wisdom.”

Thus it is said of him (ibid. 41:43): “[those going] before him proclaimed, ‘ AVReiKh (the viceroy)’,” which Rashi explains as: AV (an elder) in wisdom, and RaKh (young) in years. This alludes to expanded and contracted consciousness, {which correspond to benevolences and severities, as is known}.

This is why Tofer-תופר-tailor shares the same letters as Porat-פורת-fruitful (See Torah Or, Vayeshev pg. 29a; Likkutei Torah, Korach, pg. 55a; Torat Chayim, Vayechi, p. 242d.) and Poter-פותר-solver etc. (See Agadat Bereishit Ch. 82) and it is for this reason that he is called Avrech-אברך, (Genesis 41:43; Also see Siddur Im Divrei Elokim Chayim, Shaar Chanukah 280c; Maamarei Admor HaEmtza'ee, Devarim Vol. 1, p. 30; Bereishit p. 490.) as explained elsewhere at length.)

And it is with this in mind that our Rabbis, may their memory be blessed, established blessings over the commandments, "Blessed are You, etc." As [the word], blessed (barukh), is from the usage, "one who bends a vine" (Kilayim 7:1); such that he bends down the head of the branch into the ground, and another vine grows from there. And that is the aspect of flow and blessing 'from the world to the world.' And that is why it is written concerning Yosef (Genesis 41:43), "and they called out before him, Avrekh." Because he was a righteous person who connected and brought the flow and stretched (mavriach) [it] 'from the world to the world.

THE SECOND. Mishneh (the second) comes from the same root as shenayim (two). The king is like the numeral one, next comes the mishneh which means second to him, and afterward the shalish (adjutant) which means the same as shilishi (third). (I.E. points out that mishneh means second in rank and shalish third in rank (Netter). Mishneh can be taken to refer to the chariot, as Rashi interprets. Hence I.E. points out that mirkevet ha-mishneh (the second chariot) is to be rendered: the chariot of the second in rank (Cherez).)

CHARIOT. A wooden chariot pulled by four horses, (Some interpret mirkevet (chariot) to mean a horse or mule. Cf. Rashi.) as is evidenced by the chariot of Solomon. (We read in I Kings 10:29, And a chariot (merkavah) came up and went out of Egypt for six hundred shekels of silver, and a horse for a hundred and fifty. Now four times 150 gives 600. Hence each chariot had four horses.)

ABRECH. Every man called before him, I will bend the knee (avrekh) (Avrekh is a first person singular. However, the verb preceding it, va-yikre’u (and they cried), is a plural. Thus rather than avrekh we would expect navrekh, hence I.E.’s comment.) and I will bow down. The word avrekh is a hifil. However, the word va-yivrakh in and kneeled down (va-yivrakh) upon his knees (II Chron. 6:13) is a kal. Both words come from the same root, birkayim (knees). (Its root is bet, resh, caf.) Rabbi Jonah, the Spanish grammarian, (Ibn Janah.) said that avrekh is an infinitive, with an alef taking the place of the heh, (That is, avrekh is a variant of havrekh. This answers the question raised in note 70. According to this comment avrech is not a first person singular but rather an infinitive. The verse thus reads: and they cried before him, bend the knee (havrekh). This is also the opinion of Kimchi.) as we find in the word ashkem in sending them betimes (ashkem) and often (Jer. 25:4). (Wherein ashkem is to be interpreted as if written hashkem. I.E. quotes Jer. 25:4, sending them betimes and often. However, in this verse the word for betimes is written hashkem with a heh. The reference therefore must be to Jer. 25:3 (speaking betimes and often) where the word for betimes is written ashkem with an alef. Either we have a scribal error or I.E. quoted from memory and erred.) However, I believe that the alef of ashkem is a first person future prefix. (In other words a heh has not been substituted for an alef, its meaning being: I arose and spoke (Krinsky). Hence we cannot use Jer. 25:3 as an analogy for a heh being substituted for an alef.)

Others “Bow the knee,” as though from Heb. barakh “to kneel”; perhaps from an Egyptian word of unknown meaning.

"אברך, ונתון אותו על כל ארץ מצרים "On your knees!" and he has been appointed in charge of the whole land of Egypt. These two separate announcements were proclaimed in advance of the parade in which Joseph rode in a state coach. He was granted royalty-like status.

ויקראו לפניו "אברך". They called out before him Avrech!” The meaning of the word אברך is the same as הברך, “the knee.” The letters א and ה are part of the group אחה'ע letters which are interchangeable. Our sages in Bereshit Rabbah 90,3 claim that the word is a composite of the two words אב ורך, “a father-figure though young in years.” There are other examples of the word רך meaning young in years, such as Samuel II 3,39 ואנכי היום רך ומשוח מלך, “and although young in years I have today been anointed king.” Other words which are composites of two words are: פרחה, which is composed of פרי חח; the word עבטיט is a composite of עב טיט.

Some commentators understand the word אברך as being composed of the two words אב ואדון, (a translation from the Aramaic) This is based on Baba Batra 4 in which King Herod is described as לא ריכא ולא בר ריכא, “neither a king nor the son of a king.” This was because Herod was born a slave rising to the position of king. The translation of Genesis 25,27 יודע ציד by Onkelos as “a shrewd man,” נחשירכן, i.e. נחש רכן is an example of two words being combined into one. Most hunters are relying on shrewdness to lure their prey. While the more accurate versions of the Targum have the word נחשידכן, based on Baba Batra 139 (compare ערוך), in this instance we are dealing with גברא שדכא, a person who is inactive, without regular occupation. We encounter the word having such a meaning in Joshua 11,23 והארץ שקטה ממלחמה, “the land had rest from war,” which is rendered as וארעא שדוכת מלמעבד קרבא by the Targum.

במרכבת המשנה, in the carriage reserved for the second highest official of the land.

אברך. The letter א in this word appears here in lieu of the letter ה and is part of the infinitive as in ונתון אותו, in other words: it is appropriate to bend one’s knee before this person and to raise him to be ruler over the land of Egypt. Alternatively, the meaning could be that the letter א refers to the respective person (anyone) announcing at the approach of Joseph’s coach that those who were still a distance away before he passed them should get down on their knees to pay their respects anticipating his passing.

ונתון אותו, and everyone agreed that this person deserved to be given control of the whole land of Egypt.

‘B’MIRKEVETH’ (IN THE CHARIOT) ‘HAMISHNEH.’ I.e., in the chariot second to his own chariot, which travelled next to his own. Thus the language of Rashi. Now according to this interpretation, the word hamishneh refers to the noun, [“chariot,” meaning that this was the chariot of second rank]. The same applies in the verses: the priests ‘hamishneh’ (of the second order); (II Kings 23:4.) ‘eth mishnei’ (a copy) of this Torah. (Deuteronomy 17:18.) The correct interpretation is that the word mishneh is adjectival, (Meaning that this was the chariot of the mishneh, of he who was second in rank.) just as: And I shall be to you ‘l’mishneh’ (as a second one); (I Samuel 23:17.) For Mordecai the Jew was ‘mishneh’ (the second) unto king Ahaseurus. (Esther 10:3.) Similarly, the expression, keseph mishneh, (43:12.) (the money of the mishneh) is adjectival and is to be understood as “the money of the ‘second’ purchase.” Now the grammarians (Reference is to R’dak who mentions this point in his Sefer Hashorashim (Book of Roots), under the root shana.) have already brought a proof to this thesis (That the word mishneh here, and in the other three cases mentioned, (see Notes 70-72), all have the meaning ascribed to them by Ramban.) since in all these cases the letter nun in the word mishneh is vocalized with a segol, [which does not indicate the construct state as would tzeirei], while mishnei hatorah (Deuteronomy 17:18.) and all nouns are vocalized with a tzeirei, as is the rule in the construct state. The sense of the present verse is that the king had a chariot known to be his, even as it is said, And the horse which the king rideth upon, (Esther 6:8.) and there was another chariot known to be for his second in rank, and another one for the third in rank.

במרכבת המשנה, a horse or mule especially designated for the King’s second in command to ride on.

אברך, “father of the king.” We have some proof for this from Baba Batra 4 לא רכא ולא בר רכא, “neither a king nor a king’s son. [since we can discount the letter א at the end, this being an Aramaic ending, if בר רכא means son of a king, then אברך means father of a king. Ed.] This is proven further from 45,8 when Joseph speaks of his position beingוישימני לאב לפרעה, “He (G’d) has placed me in the position of being a father (provider) for Pharaoh.” In effect this made Joseph “father” of the king. The word פרעה, after all, is simply a title, meaning “king,” not the personal name of an individual as we explained already on verse 10.

במרכבת המשנה means — the chariot second in order to his chariot — that which drove next to his own.

אברך Render this as the Targum does: “This is the father (counsellor) of the king”. In Aramaic (some editions read in Roman i.e. Latin) רך means king (rex). Thus in the chapter beginning with השותפין (Bava Batra 4a) we have: “neither a noble (ריכא) nor the son of a noble (ריכא)”. In the Midrash (Sifré Devarim 1:1) Rabbi Judah explained: אברך is appellation for Joseph who was אב “a father” in wisdom and רך “tender” in years. Whereupon Rabbi Jose the son of a woman of Damascus said to him: “How much longer will you pervert for us the meaning of Scripture? The word אברך can only be connected with the word ברכים knees (i.e. “Bend the knee”), for all came in and went forth only by his permission, just as it states “and he set him [over all the land of Egypt]”.

Avreich. This is derived from the word berech — “knee” — that is, they ordered the crowds to bend the knee before him.

He thus placed him. He caused the people to accept Yoseif’s authority.

...דין אבא למלכא This is the king’s colleague.

How much longer will you continue to misinterpret Scripture... I.e., R. Yehudah divides אברך into two words, which is a stretched explanation. You might ask: Why was this objection not made before, on Onkelos’ translation, “This is the associate of the king?” There as well, אב means “associate” and רך means “king,” as Rashi explained. The answer is: There, no extra words needed to be inserted. But here, בחכמה must inserted after אב, and בשנים after רך, and that is a stretched explanation.

Because all would enter before him and leave only with his permission... I.e., אברך conveys that all who came to him would say, “I bend my knees to you.”

He had him ride in the alternate chariot that he had, the chariot he would use when the king’s regular chariot was unavailable. Pharaoh kept his personal chariot exclusively for himself. And they cried before him: Kneel. 7 When Joseph traveled in his chariot, all were obliged to kneel before him. And he was set over the entire land of Egypt. Pharaoh formally and publicly announced that Joseph was in charge of all of Egypt.

במרכבת המשנה, according to Rashi this is a reference to the carriage traveling immediately behind that of Pharaoh himself, the second most important one in the kingdom. משנה therefore refers to someone known. Nachmanides writes that the word משנה is an adjective, defining the rank of the carriage, as in the expression כהני המשנה, or משנה התורה הזאת, or משנה למלך, “second in rank after the king.” Here it would describe the carriage reserved for the king’s deputy. Another carriage was known as the first alternative, and yet another as the third alternative.

ויקראו לפניו 'אברך!', ”they would call out on his approach “bend your knees!” Everyone within range would have to bend down at the approach of Joseph’s carriage. Alternatively, the word is not derived from ברך, knee, but from ברכה blessing, and would mean that the people within sight of Joseph’s carriage passing were required to bless him.

[3] Another interpretation:"And El Shaddai did not need to say 'grant you mercy' but rather 'grant you mercy before the king,' or 'before the ruler,' just as it is written, 'and Joseph was the ruler, etc.'" (Genesis 42:6) Why does it say "before the man"? It could have just said to give you mercy before the king, or before the ruler, as it is written "and Joseph was the ruler, etc." (Genesis 42:6). And why did his mother call him by his name Joseph, as it is written "And she called his name Joseph" (Genesis 30:24), while Pharaoh called him Zaphenath-paneah ["treasury of the glorious rest"] (Genesis 41:45) and the Egyptians called him Avrech [father in wisdom.] (Genesis 41:43)? Jacob omitted all of these names and only said "And El Shaddai, etc." before the man. Why, when his father sent him to his brothers, did the angel who was assigned by God to watch over him find him wandering and ask him what he was looking for? As it is written "And a man found him, and behold he was wandering in the field" (Genesis 37:15), and he said to him "What are you looking for?" and he answered "I am looking for my brothers." Once he arrived there, they threw him into a pit, then took off his coat, and then sold him four times, as it is written "Thus says the Lord: For three transgressions of Israel, and for four, I will not turn away" (Amos 2:6). And when the tribes went down to Egypt, as soon as he saw them, he had compassion on them." As it is written, "And Joseph recognized them" (Genesis 42:8). "And he turned himself away from them and wept" (Genesis 42:24). Immediately, the angel descended and appeared to Joseph in the form of a man, and he said to him, "Why do you have mercy on these people? Don't you know how much they have troubled you? They threw you into a pit and sold you four times. He began to accuse them and said to Joseph, "Immediately he revealed himself to them" (Genesis 45:1). He said to them, "Don't you know that I am a magician? I take the cup, smell it, and make myself a magician. He said to them, "I know that you are spies, but if you are honest, then you are finished." (Genesis 42:19). When they came to Jacob and said to him, "What do you think the king of Egypt said to us? He is not merciful to us." Only one person knows where he sent us from, and he stands and accuses us before him, as it is written, "The man said, 'Your servant, our lord, has asked us about our family'" (Genesis 43:7). For the man said, "You are spies" (Genesis 42:14). He said to them, "There is a man who accuses you, so be kind to him, as it is written, 'And Almighty God will give you mercy before the man' (Genesis 43:14), and not only before this man, but before all nations, as it is written, 'give them compassion before those who carried them captive.' (I Kings 8:50)"

“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

“It was as she spoke to Joseph, day after day, and he did not heed her to lie with her, to be with her” (Genesis 39:10). “It was as she spoke to Joseph, day after day” – Rabbi Yudan said in the name of Rabbi Binyamin: Rachel’s children, (The reference is to Joseph and to Mordekhai, who was a descendant of Benjamin. ) their ordeal was equal and their greatness was equal. Their ordeal was equal – “it was as she spoke to Joseph, day after day”; “it was, as they spoke to him, day after day” (Esther 3:4). Their greatness was equal – “Pharaoh removed his ring” (Genesis 41:42); “the king removed his ring” (Esther 8:2). “And he placed it upon Joseph's hand” (Genesis 41:42); “and he gave it to Mordekhai” (Esther 8:2). “He dressed him in garments of linen” (Genesis 41:42); “and place the garments and the horse…Haman took [the garments and horse and dressed Mordekhai]” (Esther 6:9–11). “He placed a gold chain on his neck” (Genesis 41:42); “Esther placed Mordekhai over the house of Haman” (Esther 8:2). “He had him ride in the second chariot that he had” (Genesis 41:43); “he had him ride the horse through the city square” (see Esther 6:11). “They cried before him: Kneel” (Genesis 41:43); “he cried before him: So [shall be done to the man whose honor the king desires]” (Esther 6:11). “And he did not heed her to lie with her” – in this world, “to be with her” – to be with her in Gehenna in the future. Another matter, “he did not heed her” – even for lying [with her] without intercourse. A noblewoman asked Rabbi Yosei, she said to him: ‘Is it possible that Joseph, seventeen years old, at the height of his passion, could conduct himself in such a manner?’ (Is it really possible that he withstood the temptation? ) He took out for her the book of Genesis and began reading before her the incident of Reuben and Bilha, (Genesis 35:22.) the incident of Judah and Tamar. (Genesis 38:18.) He said to her: ‘If these two, who were adults and in their father’s domain, the verse did not cover up their actions, this one who is young and on his own, all the more so.’

“Pharaoh said to Joseph: See, I have set you over the entire land of Egypt” (Genesis 41:41). “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand, and he dressed him in linen garments, and he placed a gold chain on his neck” (Genesis 41:42). “He had him ride in the alternate chariot that he had, and they cried before him: Kneel [avrekh], and he was set over the entire land of Egypt” (Genesis 41:43). “Pharaoh said to Joseph…Pharaoh removed…” – Rabban Shimon ben Gamliel said: Joseph was given what he deserved: His mouth [piv] did not kiss [nashak] in transgression – “my entire people will be sustained at your directive [ve’al pikha yishak]” (Genesis 41:40). His body that did not touch in transgression – “he dressed him in linen garments” (Genesis 41:42). His neck that he did not bend for transgression – “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression: “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand” (Genesis 41:42). His feet that did not stride in transgression, let them come and ride in coaches –“He had him ride in the alternate chariot that he had” (Genesis 41:43). The thought that he did not think in transgression, let it come and be called wisdom. “They cried before him: Kneel [avrekh]” – great [av] in wisdom, but tender [rakh] in years. But Nebuchadnezzar [is called] “commander [tafsar]” (Jeremiah 51:27) – foolish [tipesh] in wisdom and a prince [sar] in years. (He was advanced in years.) “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand or his foot in the entire land of Egypt” (Genesis 41:44). “Pharoah said to Joseph: I am Pharaoh, and without you no man shall life his hand” – utensils of the hand. “Or his foot” – utensils of the foot. (The reference is to bearing weapons, referred to here as utensils of the hand, or riding on a horse, referred to here as utensils of the foot. No one was to engage in warfare without Joseph’s command (Nezer HaKodesh). )

Herod was a servant of the Hasmoneans, and there was a little girl among them upon whom he set his eyes. One day he heard a voice saying that a servant who would rebel that day, would succeed. Thereupon he slew all his superiors except that little girl; and when she saw that he intended to marry her, she ascended to the roof of the house and announced: "If it happens that one shall claim that he is descended from the Hasmoneans, be it known that he is a slave, for all Hasmoneans were slain except myself, and I now commit suicide by throwing myself from this roof." She then jumped down and was killed. He took and preserved her in honey for seven years; according to some authorities he kept her preserved to make the people believe that he married a royal daughter. Herod then said to himself: "Who are likely to insist upon the fulfillment of the passage (Deut. 17, 15) From the midst of thy brethren shalt thou set a king, etc? Surely, the Rabbis, [who are the leaders of Israel]." He therefore slew all the Rabbis, and left only Baba b. Buta, with whom to take council [on important matters]. He put a garland made of skins of hedge-hogs around Baba h. Buta's head, which pricked out his eyes [and he became blind]. One day Herod came disguised and sat before him, saying: "See, master, what the bad slave, Herod, has done. He killed all the Rabbis and he killed all the men in authority." Whereupon Baba b. Buta answered: "What can I do to him?" "Let the master curse him," remarked Herod. Baba b. Buta answered him: "It is written (Ecc. 10, 20) Even in thy thoughts, thou must not curse a king." Herod said: "But he is not a king at all." And Baba answered: "Even if he be only rich, it is written (Ib., ib.) In thy bed chambers, do not curse the rich." "But it is written (Ex. 22, 27) A ruler among thy people, thou shalt not curse, which means only when he does as the people of Israel do; but he, Herod, does the opposite," Herod argued. "I am afraid of him," Baba answered, "lest someone report that to him." Herod continued: "But there is no one who can tell him, as only you and I are here." And Baba rejoined (Ib.) For a bird of the air can carry the sound, etc. Then, rejoined Herod: "I am Herod, and I did not know that the Rabbis were so careful. Had I been aware of this I would not have slain them; but now I crave your advice. Whereupon Baba said: "You have extinguished the light of the world. Go and occupy yourself in kindling the light of the world; you have extinguished the light of the world, the Rabbis, as it is written (Pr. 6, 23) For the commandments is a lamp, and the Torah is light; go and occupy yourself in kindling the light of the world, to build the Temple, concerning which it is written (Is. 2, 2) And unto it (The Temple) shall shine all the nations." According to some authority Baba said to him: "You blinded the eyes of the world, the spiritual leaders, as it is written (Num. 15, 24) And if from the eyes of the congregation, etc. Go, therefore and occupy thyself in building the eye of the world, which is now the Temple, as it is written (Ezek. 24, 21) I will profane My sanctuary… the desire of your eyes. "But I fear the Roman government," Herod said. Whereupon Baba said: "Send a messenger to Rome, wluim it shall take a year to reach there, and let him remain there a year. Since his return will also consume a year, during the three years you can take apart this Temple and build a new one." Herod did so, and the answer was: "If you have not as yet taken apart the old one, let it remain so; if you have already taken it apart, do not build a new one: and if you have already taken apart and also rebuilt, such is the custom of bad slaves: they seek advice after the thing is already done. If you still wear the armor [with which you have killed the Hasmoneans] and therefore feel proud, your record, however, is in our archives, in which it can be seen that you are neither a king, nor a descendant of kings, but Herod, the slave who freed himself." It was said that he who had not seen the new Temple of Herod had not, in all his life, seen a handsome building. With what material did he build it? Eaba said: "With ornamented marble stones of different colors, the stones being not in a straight line, but alternately projecting and receding, the gaps being intended to receive the lime." He intended to cover it with gold, but the Rabbis advised him not to do so, because as it was it looked like a surging sea.

“When they [the king’s servants] spoke to him [Mordekhai] daily and he did not heed them, they told Haman, to see whether Mordekhai’s words would prevail; for he had told to them that he was a Jew” (Esther 3:4). “When they spoke to him daily” – Rabbi Yoḥanan said in the name of Rabbi Binyamin bar Rabbi Levi: The children of Rachel, their miracles are equal and their ascent to greatness is equal. Their miracles are equal; that is what is written: “It was when she spoke to Joseph day after day” (Genesis 39:10). Here it written: “When they spoke to him daily and he did not heed them,” and there it is written: “And he did not heed her to lie with her, to be with her” (Genesis 39:10). And their ascent to greatness is equal; that is what is written: “Pharaoh removed his ring from his hand and he gave it to Joseph, and he garbed him in garments of linen” (Genesis 41:42). Here it is written: “The king removed the ring that he had taken from Haman, and he gave it to Mordekhai” (Esther 8:2). There it is written: “He had him ride in his second chariot, and they cried before him: ‘Avrekh’” (The meaning of avrekh is unclear. One opinion, based on the ancient Egyptian, is that it means “pay attention.”) (Genesis 41:43); here, it is written: “And let the garments and the horse be placed…and they will proclaim before him: So shall be done to the man whose honoring the king desires” (Esther 6:9).

The Holy One exacted punishment from them in Egypt and afterwards he exacted punishment from them at the sea. What is written concerning Egypt (in Exod. 12:29)? AND IT CAME TO PASS IN THE MIDDLE OF THE NIGHT . When he had killed their prince, he afterwards killed them; and so it says (in Exod. 12:12): AND ON ALL THE GODS OF EGYPT …. of stone have rotted; of silver and gold have been melted. When he had exacted punishment from their gods, he afterwards exacted punishment from them. (Exod. 15:1, cf. 21:) THE HORSE AND HIS RIDER HE HAS THROWN INTO THE SEA. This is the prince. And after that (in vs. 4): PHARAOH'S CHARIOTS AND HIS ARMY . Also in the case of this evil Roman Empire, when the Holy One has exacted punishment from their prince, he will afterwards exact punishment from them, just as he did to the Babylonian Empire. When he had exacted punishment from their prince, he afterwards exacted punishment from Nebuchadnezzar. It is so stated (in Jer. 51:44): I WILL ATTEND TO BEL (the prince of Babylon) IN BABYLON. (Cf. vs. 47: I WILL DEAL WITH THE IMAGES OF BABYLON…; AND ALL ITS SLAIN SHALL FALL IN THE MIDST OF IT.) And so also he does to Edom (i.e., to Rome), as stated (in Jer. 46:15): WHY HAS ABBIREKHA BEEN WASHED AWAY? (The midrash understands ABBIREKHA as a singular subject, because the Hebrew verb translated, HAS BEEN WASHED AWAY, is singular; however, it is common to follow such a singular verb with a plural subject. Thus the new JPS translation reads: WHY ARE YOUR STALWARTS SWEPT AWAY?) This is their prince since he is afflicting that Abbirekha with leprosy. (See below, Lev. 4:16; cf. Gen. 41:43, where “Abrech” (‘BRK) can be taken as a princely title, which according to Gen. R. 90:3 has the homiletic meaning, “Father (‘B) in wisdom and tender (RK) in years.” In the biblical context Jer. 46:15 refers to Egypt, but the midrash regards Abbirekha as intimating the prince of Edom, since according to sec. 6, above, “All the plagues which the Holy One brought upon the Egyptians he is going to bring upon Edom.”) Now WASHED AWAY (rt.: SHP) can only mean leprosy, since it is stated (in Lev. 13:2): A SWELLING OR A SORE (rt.: SPH) …. Then afterwards he exacts punishment from it (i.e., the whole Kingdom of Edom, rt.: 'DM). It is so stated (in Jer. 46:15, cont.): BECAUSE THE LORD THRUST IT DOWN. And so it also says (in Is. 24:21): THE LORD SHALL PUNISH THE HOST OF HEAVEN IN HEAVEN; then afterwards (ibid.): AND THE KINGS OF THE EARTH (rt.: 'DM) {IN} [ON] THE EARTH (rt.: 'DM). But in the case of Israel, just as their God lives and abides forever and forevermore, so do they live and abide forever and forevermore. Thus it is stated (in Jer. 10:10): BUT THE LORD IS A TRUE GOD: HE IS A LIVING GOD AND AN EVERLASTING KING; while concerning Israel it is written (in Deut. 4:4): BUT YOU WHO CLUNG TO THE LORD YOUR GOD ARE ALL ALIVE TODAY.

(Gen. 44:18, cont.:) FOR YOU ARE LIKE PHARAOH. He said to him: Just as Pharaoh is the greatest here, and you are second to him; so Daddy is the greatest in the land of Canaan, and I am second to him. He said: I swear: If I should draw my sword from its scabbard, I am beginning with you, and I am winding up with Pharaoh. Thus it is stated (in Prov. 27:17): IRON SHARPENS IRON. It is fitting for the both of them to stand facing each other; it is fitting for a king to boast facing a king. Judah is a king, about whom it is written (in I Chron. 5:2): JUDAH PREVAILED AMONG HIS BROTHERS. Joseph is a king, about whom it is written (in Gen. 41:43): HE LET HIM RIDE IN THE CHARIOT OF HIS DEPUTY. Therefore, both of them were goring each other. It is therefore stated (in Gen. 44:18): PRAY (bi), (Bi can also mean AT ME, and the midrash may have this meaning in mind.) MY LORD.

R. Simeon stated: Joseph was rewarded in kind for his behavior. Because his mouth had not indulged in sinful kissing, he was told: According to thy word shall all my people be kissed (i.e. ruled)(Gen. 41:40); because he had not lowered his neck to sin, He placed a gold chain about his neck (ibid., v. 42); because he had not used his hand to fondle sinfully, Pharaoh removed his signet ring from his hand and put it upon Joseph’s hand (ibid.); because his body had not clung to another in sin, he arrayed him in garments of fine linen (ibid.); because his feet had not led him to her, He caused him to ride in the second chariot (ibid., v. 43); because he did not entertain wicked thoughts, he was called understanding and wise (ibid., v. 39); and because his heart had not reflected upon committing evil, they called before him: “Abrech” (The Targum translates Abrech as “father of the king.”) and Zaphenath-paneah (Rashi translates Zaphenath-paneah as “explainer of things.”) (ibid., vv. 43, 45). Upon the Sodomites, however, He rained fire and brimstone, as it is said: The Lord caused to rain upon Sodom and Gomorrah brimstone (ibid. 19:24), and it likewise says: I will blot out man whom I have created from the face of the earth; both man and beast and creeping things, and fowls of the air; for it repenteth Me that I have made them (Gen. 6:7).

Similarly, Rabbi Yehuda interpreted the verse (Genesis 41:43) "And he made him ride in the second chariot that he had, and they called out before him, 'Avrekh!'" as referring to Joseph, who was a father in wisdom and gentle in years. Rabbi Yossi (Bar Yehuda) [ben Doremtikait] said to Rabbi Yirbi, "Until when will you twist the Scriptures for us? 'Avrekh' refers only to Alberkis, who held all who entered and exited under his control, fulfilling what is stated (Esther 8:8), 'and give it into the hands of those who do the work.'"

And Pharaoh took off his ring from his hand and put it upon Joseph’s hand, and the king ‎dressed Joseph in royal garments, and he placed a golden crown upon his head, and a golden ‎chain around his neck. And the king made him ride in the second chariot which he had which ‎went by the side of the king's chariot, and he made him ride upon a great and powerful horse ‎of the king's horses, and to be thus con ducted through the streets of the land of Egypt. And ‎the king ordered that all those that played on musical instruments should go along with ‎Joseph, and a thousand drums, and a thousand harps, and a thousand flutes followed him. ‎And five thousand men with their flashing swords drawn in their hands marched before ‎Joseph. And twenty thousand men of the great men of the king went to the right of Joseph ‎and twenty thousand to his left, all wearing girdles of skin richly covered with gold. And all the ‎women and the maidens ascended the roofs. And they also lined the streets, joyfully cheering ‎at Joseph’s appearance and in admiration of his beauty. And all the rest of the king's people ‎went in the front and in the rear of Joseph burning frankincense and cassia and other ‎perfumeries all along the road, and they strew myrrh and aloes all over the road before ‎Joseph, and twenty men exclaimed before him with a loud voice through all the land: Have ‎you seen this man whom the king hath chosen for his second? All the affairs of the king are left ‎to his command, and whosoever will disobey his orders or fail to bow down before him the ‎same will surely die for having rebelled against the king and his second. And when those words ‎were heard all the people of Egypt bowed down to the ground before Joseph and they ‎shouted: May the king live and also his second And as the heralds approached all the people ‎bowed down amidst great rejoicing in behalf of Joseph, with drums, lutes and harps. And ‎Joseph, seated upon that beautiful horse lifted up his eyes to heaven and he exclaimed: He ‎raiseth up the poor man from the dust, from the dunghill he lifteth up the needy, oh Lord God ‎of hosts, happy is the man that trusteth in thee. And Joseph marched with the servants of ‎Pharaoh and all his princes, through the entire land of Egypt, and they showed unto him all the ‎land and all the treasures of the king. And Joseph returned and he came before Pharaoh on ‎that day; and the king gave unto Joseph a possession in the land of Egypt, fields as well as ‎vineyards. And the king gave unto Joseph likewise, three thousand talents of silver and ‎thousand talents of gold and onyx stones, and bdellium and many other gifts.‎

Similarly, R. Yehudah expounded (Bereshith 41:43) "And he (Pharaoh) had him ride in the chariot next to his, and they called before him "Avrech.": This is Joseph, who was a father ("av") in wisdom and young ("rach") in years — whereupon R. Yossi b. Dormaskith said to him: Yehudah berebbi, why do you distort the verses for us? I testify by heaven and earth that "avrech" signifies (bending of) the knees ("birkayim"). (Ibid.) "and he set him over all the land of Egypt": that all enter and leave by his command.

Rabbi Yishmael taught: “You shall not act in accordance with the practices of the land of Egypt…and… in accordance with the practices of the land of Canaan…” If not, “I am the Lord your God” (Leviticus 18:4). (I am the One who administers justice to those who defy My decrees.) Rabbi Ḥiyya taught: Why is [the phrase] “I am the Lord” written twice? (See Leviticus 18:2, 4.) It is I who exacted retribution from the generation of the Flood, from Sodom, and from Egypt; it is I who will exact retribution from one who acts in accordance with their practices. The generation of the Flood was eradicated from the world because they were steeped in licentiousness. Rabbi Simlai said: Everywhere that you find licentiousness, chaos comes to the world and kills the good and the wicked. Rav Huna said in the name of Rabbi Yosei: The generation of the Flood was eradicated from the world only because they wrote marriage contracts for males and females. (They wrote marriage contracts for men marrying men, and women marrying women. Some commentaries argue that the text here should read as the text in Bereishit Rabba (26:5) reads: “for males and for animals.” This would mean that they wrote marriage contracts when men married men or when they married animals (Maharzu). ) Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon and Rabbi Yehoshua ben Levi in the name of bar Kappara: We find that regarding everything the Holy One blessed be He exhibits forbearance except for licentiousness alone, and this has many verses, as it is stated: “It was when man began…. The children of the great saw the daughters of man…. The Lord saw that the wickedness of man was great…. The Lord said: I will eradicate man” (Genesis 6:1–2, 5,7). The people of Sodom – Rabbi Yehoshua ben Levi said in the name of bar Kappara: All that night, Lot was standing and advocating on their behalf. When they came and said to him: “Where are the men…and we will be intimate with them” (Genesis 19:5), with intercourse, immediately: “The men said to Lot: Whom else do you have here?” (Genesis 19:12). Until now, you had recourse to advocate on their behalf. But [now], “a son-in-law, your sons, and your daughters, [everyone whom you have in the city remove from this place]” (Genesis 19:12), “for we are destroying [this place]” (Genesis 19:13). “I am the Lord” (Leviticus 18:4). It is I who exacted retribution from Samson, from Amnon, and from Zimri, and it is I who will exact retribution from one who acts in accordance with their practices. It is I who rewarded Joseph, Yael, and Palti ben Layish, and it is I who will reward anyone who acts in accordance with their practices. Joseph, from where is it derived? Rabbi Shimon ben Gamliel said: They gave to Joseph from his own. (He was rewarded in a manner parallel to his righteousness. ) His mouth that did not kiss [nashak] in transgression, “by your directive, my people will be sustained [yishak]” (Genesis 41:40). His neck that he did not bend for transgression; “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression; “Pharaoh removed his ring…[and he placed it on Joseph’s hand]” (Genesis 41:42). His body that did not touch in transgression; “he dressed him in fine linen garments” (Genesis 41:42). His feet that did not walk in transgression; “he had him ride in his second chariot” (Genesis 41:43). The thought that he did not think, let it come and be called wisdom: “They called before him avrekh” (Genesis 41:43). (Avrekh is expounded: Father [av] in wisdom, tender [rakh] in years.)

On 12,6 "Abraham traversed the land," Rashi comments נכנס לתוכה, "he entered into it." This is most appropriate, since Abraham began to understand the inner significance of ארץ ישראל. Later on we read in 12, 10 that Abraham descended (into Egypt) and subsequently (13, 1) that he ascended from Egypt. The Torah teaches that one does not recognise the advantage of light over darkness until one has experienced the latter. This was Abraham's experience in Egypt, [when he came from Charan his arrival in the land of Canaan is described only as "Abraham went…..they came to the land of Canaan (12,4/5), not a word about an עליה, an ascent. Ed.]. Egypt was considered a secondary מרכבה, as is alluded to in Genesis 41,43 when Joseph rides in מרכבת המשנה, "Pharaoh's number two state coach." Our sages understand these words as referring to the fact that next to the land of Israel, Egypt serves as an alternate מרכבה for G–d's Presence. The Zohar (Sullam edition Parshat Mikeitz page 23) describes it thus: G–d has a מרכבה עליונה and a מרכבה תחתונה. The latter one is called מרכבת המשנה, "the secondary carrier." Abraham utilized all the great wisdom he had acquired while he was in Egypt. Afterwards he ascended "southward" (13,1). Our sages have taught us the principle that "anyone who wishes to acquire wisdom should turn southward" (Baba Batra 28). Thus when Abraham returned to the "South" of the land of Canaan he began to learn the "real" wisdom, an appreciation of Jewish theology. It was then that he began to appreciate the real advantage of spiritual light over spiritual darkness.

So Pharaoh said to Joseph, “I hereby put you in charge of the whole land of Egypt.” Then Pharaoh took his signet ring from his finger and put it on Joseph’s finger. He dressed him in robes of fine linen and put a gold chain around his neck. He had him ride in a chariot as his second-in-command, and men shouted before him, “Make way!” Thus he put him in charge of the whole land of Egypt. (Genesis 41:41–43)

So Pharaoh said to Joseph, “I hereby put you in charge of the whole land of Egypt.” Then Pharaoh took his signet ring from his finger and put it on Joseph’s finger. He dressed him in robes of fine linen and put a gold chain round his neck. He made him ride in a chariot as his second-in-command, and people shouted before him, “Make way.” Thus he put him in charge of the whole land of Egypt. (Gen. 41:41–43)

ויקרא בשם ה, The plain meaning of these words is that Avraham preached his brand of religion. We find the word קרא used in this sense in Proverbs 20,6 רב אדם יקרא איש חסדו, “he proclaims most people as his true friend.” Another verse in which the root קרא appears as meaning “to proclaim publicly, to preach,” is in Psalms 116,17 ובשם ה' אקרא. “I will publicly proclaim the name of the Lord.” When we are told of Joseph’s triumphal ride through Egypt after he had been appointed viceroy (Genesis 41,43), the Torah writes ויקראו לפניו אברך, “they called out before him אברך.” The generally accept translation of this word is: “on your knee!” However, I believe we may understand it as a proclamation of Joseph’s faith in the G’d of the heaven which he made public at this time. The word ויקרא also has a connotation of תפלה, prayer, as we know beyond doubt from Psalms 30,9 אליך ה' אקרא ואל א-דני אתחנן “I call to You, O Lord; to my Lord I made appeal.” Prayer, תפלה, is addressed to the attribute of Mercy, whereas תחנה, pleading is addressed to the attribute of Justice. Onkelos also translates this word in the same spirit when he wrote וצלי בשמא דה’, “he prayed in the name of the merciful G’d.”

And said: Akhbid et ‘ullekhem. [Rehoboam] should have said: “My father hikhbid et ‘ullekhem (=made your yoke heavy), and I will add to what he did”! To explain [the verse], therefore, [we must assign to it] some elided material, as follows: Akhbid ‘ullekhem (=I will make your yoke heavy) just as my father did, only I will add to what he did. Alternatively, the alef in akhbid (אכביד) is in place of a hei, and this is an infinitive—similar to avrekh (אברך; =to kneel; Gen 41:43) and ashkem (אשכם; =persisting; Jer 25:3)—so that the meaning is: My father decided le-hakhbid ‘ullekhem (=to make your yoke heavy), and I will add to what he did.

And committing (Heb. וְנָתֹן). Comp. (Gen. 41:43) “And appointing (וְנָתוֹן) him over all the land of Egypt,” an expression of the infinitive. Comp. “saying” (אָמוֹר), “remembering” (זָכוֹר), (donnant in French, giving).

If the wrath of the ruler flares against you and you say, ‘Your arrows are like stubble,’33 (33 This verse combines expressions from Ecclesiastes 10:4 and Job 41:21. The exact meaning of the opening passage is not clear.) how have you helped without strength? Incline your ear and listen to the following parable which the sages tell us regarding the Exodus from Egypt. It may be compared to a mighty king who ruled over the earth. He sent his faithful servant to see one of the minor kings of the land who was holding the son of his friend captive. The king declares, “Send forth the son of my beloved friend and cease to oppress him. Set him free. When the lesser king heard the message of the greater king, not only does he refuse to obey him but he opposes the mighty and terrible king with curses and insults. The mighty king hears what the lesser king has done and said and that the lesser king in his arrogance has been scornful of his command. He is filled with anger and he immediately sends his chosen warriors to the lesser king's palace, passing judgment on him, his people and his land for their improper actions. He destroys the land and takes the captive from the destruction and leaves. Then, when the other kings hear what has come to pass, they all meet to understand if all the bother that the mighty king went through, asserting a mighty hand, with chariots and horsemen, was for the purpose of waging warfare or if he did so out of love for the son of a beloved friend from the enemy. Or maybe, if the lesser king had answered the kings demands with more respect and reverence, then even if he didn’t send away the captive he would have been placated and would not have thought more about the captive…but since he answered the mighty king harshly and mocked his command therefore the mighty king had to show that the lesser kingdom was like nothing before him and he had to pass judgment on it. The kings decided that the matter would be determined by how the captive was treated afterwards. If the king left him afterwards and did pay attention to him it would prove that all this was done for the king's own honor. But if after the captive was freed the king showed him kindness by feeding him at the royal table like one of his chief ministers, sharing everything he had with him, and calling him “Averekh,” (Gen. 41:43), it would prove that even if the lesser king hadn’t spoken harshly, the king would have done the same for the son of his beloved friend. The parable is now understandable. The entire world tried to figure out if God’s mighty and wondrous deeds were for the honor of Israel, the seed of Abraham,Isaac and Jacob, or if it was because Pharaoh had said, ““Who is Adonai that I should heed Him…” (Ex. 5:2) and why he didn’t send a gift, as the sages said. Maybe that is why God became enraged with Pharaoh and his nation. But the matter was proven when Israel went forth from Egypt. God brought Israel through the sea on dry land to make known that he was doing so to honor his precious child, Israel. God destroyed the heavenly ranks so that all would know they were nothing before him, in the sea, on the dry land, in heaven or on earth. All of this is the answer for me. I still could say if God had brought us through on dry land, and not drowned our enemies in the sea, it would have been enough. If God wanted to make known to all people that Israel is His precious child and His friend, then it would have been enough to do it by bringing us through on the dry land. What purpose was there in drowning His enemies in the sea according to those who say that half of the sea was dry land for Israel and half of it was a sea for Egypt. This too would have been a wonder about which we could have said, “If God had brought us through on dry land and not drown our enemies in the sea, It would have been enough!”

In his focus on ĥen, on relationship and connection, Joseph played a unique role within Am Yisrael. He was the liminal figure, connecting the age of the Patriarchs to the birth of Israel as a nation. Joseph was the only one of the sons of Jacob who was also considered an av, or patriarch-prototype. This leitmotif was repeated throughout Joseph’s story. Jacob blessed him as the even Yisrael (rock of Israel), and Onkelos parsed the phrase to imply qualities of both “av” and “ben.” Although he was followed years later by a younger brother, Benjamin, Joseph was considered Jacob’s ben zekunim – not “son of old age,” but “repository of accumulated wisdom,” (BR 84:8; Onkelos, Genesis 37:3.) Jacob’s extension to the next generation. Joseph was called “avrekh” by the Egyptians, understood by Rashi to be a composite word meaning “av” (father) in wisdom, despite being “rakh” (young). (Rashi, Genesis 41:43.) Joseph indeed referred to himself as a “father” to Pharaoh (Genesis 45:8.) – this in contrast to the numerous references to his na’arut (youth). Joseph, the child of ĥen, was the connecting point: he was both an av and a ben, spanning both eras, closing the book of Fathers (Genesis) and opening the book of the Sons (Exodus). Joseph alone was entrusted with passing on the secret formula “pakod yifkod etkhem,” the signal for movement away from the past and toward the future redemption. (ShR 3:11; Ramban, Exodus 3:18.)

[16] fashioned after his father Jacob: manifest, again, is the irrational strain of sense-perception, assimilated to what he derives from his mother, the part of him that is of the Rachel type: manifest also is the breed of bodily pleasure, impressed on him by association with chief butlers and chief bakers and chief cooks: manifest too is the element of vainglory, on to which as on to a chariot his empty-headedness makes him mount up, when (Gen. 41:43) puffed with pride he lifts himself aloft to overthrow equality from its seat.

[46] To go back to Joseph. He mounts the second chariot (Gen. 41:43), elated by mental dizziness and empty conceit, and becomes the victualler (ibid. 48) and keeper of the body’s treasuries, providing food for it from all quarters: and thus threatens serious danger to the soul.

[160] Do you notice that this politician takes his position in the midst between the house of Pharaoh and his father’s house? that his object is to be equally in touch with the concerns of the body, which is Egypt, and those of the soul which are kept as in a treasury in his father’s house? For when he says “I belong to God” (Gen. 50:19) and other things of this kind, he is abiding by the customs of his father’s house. But when he mounts “the second chariot” of the mind that fancies itself a king, even Pharaoh (Gen. 41:43), he again sets up the idol of Egyptian vanity.

The Gemara explains: What is the meaning of the word reikha? It denotes royalty, as it is written: “I am today a tender [rakh] and anointed king” (II Samuel 3:39). And if you wish, say that the meaning of the word is learned from here, from the term describing Joseph after he was appointed viceroy to the king: “And they cried before him, Avrekh” (Genesis 41:43).

Originally there were only two as it is written (Gen. 41:43): “He made him ride in his two-horse carriage.” Pharao came and made them three, as it is written (Ex. 14:7): “three-horse over everything.” The evil kingdom (A standard name for the Roman government.) arose and made it four.

([Cf. ARN XXXVIII, 3, above pp. 191ff.]) When R. Simeon b. Gamaliel and R. Ishmael came [to be tried], it was decreed against them that they should be put to death. Whereupon R. Ishmael broke into tears; and R. Simeon said to him, ‘Abrek, (A title of honour (cf. Gen. 41, 43). It was interpreted by the Rabbis as the initial letters of the Heb. phrase, ‘father in wisdom though tender in years’; cf. Midrash Rabbah, Genesis, XC, 3 (Sonc. ed., p. 829).) why do you weep? Two steps more (i.e. immediately.) and you will be in the bosom of the righteous, and yet you weep!’ He replied, ‘Do I then weep because we are about to be executed? It is because we are about to be executed [in the same way] as murderers and desecrators of the Sabbath’. He said to him, ‘Perhaps you were having a meal or you were sleeping when a woman came to ask [a ruling] concerning her ritual impurity or her cleanness, and your servant told her that you were asleep. And the Torah states, Ye shall not aflict (Keeping an anxious woman waiting is a form of affliction.) any widow or fatherless child. If thou afflict them in any wise—for if they cry at all unto Me, I will surely hear their cry. (Ex. 22, 21f.) And what is written after this? My wrath shall wax hot, and I will kill you with the sword’. Some say that it was [47b] R. Simeon b. Gamaliel who was weeping and R. Ishmael who answered him in these words. When R. Simeon and R. Ishmael were executed and the report reached R. ‘Aḳiba and R. Judah b. Baba, they arose, girded their loins with sackcloth, rent their garments and exclaimed, ‘Our brother-Israelites, if good were destined to come to the world, at first none would receive it but R. Simeon and R. Ishmael; but now that it is revealed before Him Who spake and the universe came into being that eventually great punishments will come upon the world, they have consequently been taken out of the world; [as it is stated,] The righteous perisheth, and no man layeth it to heart, (Isa. 57, 1.) and it continues, He entereth into peace, they rest in their beds’. (ibid. 2.)

He had him [Yoseif] ride in his second-ranking carriage, and they proclaimed before him, Avreich [”This is the associate of the king”]. He thus placed him over the entire land of Egypt.

And they chanted before him, and said, Live the Father of the king, Great in wisdom and few in years.

and made him ride in the second chariot of Pharoh; and they chanted before him, This is the Father of the king; Great in wisdom, few in years. And he appointed him prince over all the land of Mizraim.

The letter aleph is silent (in the word chet) to teach us that the Master of the World – the Alupho shel Olam – is concealed there; for without Him, “no man can lift his hand,” (Genesis 41:44) whether small or great. Degel Machane Ephraim, Ekev

Now, the sum of all this is as follows: Through the tzaddik, who corresponds to ruach, [belief in an] “other god” atheism disappear. And, as a result of the ruach, there is dancing and hand-clapping. As explained above, this is because through the tzaddik/the ruach, the feet are lifted up, the emanation of the hands is revealed, and faith increases. This is why of Yosef, who is the aspect of tzaddik, it is written (Genesis 41:44), “Without your permission, no man will lift up his hand or foot [in all of Egypt].” For without the aspect of Yosef, the tzaddik, it is impossible to lift up or raise either the hands or the feet.

Therefore, it is also said of Yosef: “Without your permission, no man will lift up his hand or his foot [in all of Egypt]” (Genesis 41:44). “His hand” alludes to mentalities, as it is written (Psalms 134:2), “Lift up your hands in the holy place.” Holy is synonymous with “first,” and first is wisdom, mentalities. “His foot” alludes to severities, as it is written (Isaiah 41:2), “he met tzedek wherever he set his foot.” “Tzedek” is speech, and speech corresponds to GeVuRot (severities), as it is written (Psalms 145:11), “and of Your GeVuRah (strength) they will speak.” Thus we see that benevolences and severities are mentioned in relation to Yosef.

However, they were apprehensive of the growing number of printing establishments which are wont to cause damage and ruin to the accredited ones. In view of this, we have resolved to give this approbation so that no man should dare lift his hand and foot to cause any damage, Heaven forfend, to the said printers by encroaching upon their exclusive right in any manner.

That which is common knowledge requires no proof. Only because of the apprehension of a wrong, lest a loss be caused to the printers, I come to confer sanction and prohibition that no man lift up his hand or foot to reprint this work for a period of five years from the below date. Whoever will heed these, my words, will be blessed with good.

[Therefore], we come to place a great fence and the rabbinic injunction of נח"ש (נדוי, חרם, שמתא—three forms of excommunication.) (excommunication), for which there is no remedy, that no man lift his hand to reprint them in their present form, or in part, for a period of five years from the date below.

אני פרעה ובלעדיך, “I am Pharaoh; but apart from this, you are (in charge of everything).” As an example of Joseph’s wide ranging powers, he added: “only by the height of my throne will I be bigger than you.” It was necessary to remind Joseph of this, since Pharaoh had handed over to him his signet ring.

לא ירים איש את ידו, “no one will dare challenge your authority.” We find a similar expression in connection with (later King) Jerovam, who had dared to challenge the authority of King Solomon and had to flee to Egypt. (Kings I 11,27-28)

I AM PHARAOH. I alone am king and aside from you no one is permitted to act freely. (I remain king. However, everyone else will be subservient to you (Cherez).)

[HIS FOOT.] The meaning of his foot is permission to go any place. (Vat. Ebr. 38. The same applies to his hand; i.e., no one may do anything without your (Joseph’s) permission (Weiser).) It may also be a figurative expression. (His hand or his foot is not to be taken literally but means do anything significant or insignificant (Weiser).) The latter is its correct meaning.

אני פרעה, ובלעדיך לא ירים איש את ידו "I am Pharaoh; without your permission no one shall even raise his hand, etc." "The kingdom belongs to me." We already mentioned that the name "Pharaoh" referred to the kingdom. Apart from this, no one was to raise his hand without Joseph's permission; the conjunctive letter ו at the beginning of ובלעדיך indicates that Joseph's exalted position included this extraordinary authority.

אני פרעה, “I am Pharaoh.” He meant: “I alone am not subject to your authority.” Basically, this was a repetition of the previous statement רק הכסא אגדל ממך, “I will be greater than you only by reason of my occupying the throne.” According to Onkelos Joseph’s authority embraced all aspects of people’s lives in Egypt, so that no one was even allowed to bear arms unless he had Joseph’s approval.

אני פרעה, even though I am nominally king, without your permission לא ירים איש את ידו ואת רגלו, in all respects. [Joseph was appointed as absolute dictator, benevolent, of course. Ed.]

אני פרעה, “I am king;” this was another way of saying that he was Joseph’s superior only by the formality of occupying the throne. (verse 40)

לא ירים איש את ידו, to countermand your authority, such as Jerobam who is described as “מרים יד, raising a hand against the king” (Solomon) in Kings I 11,27. Jerobam (a member of the tribe of Ephrayim) had first been appointed as in charge of all the forced labour from his tribe, the House of Joseph.

אני פרעה I AM PHARAOH in whose power it is to issue decrees for my kingdom, and I order that no man shall lift up his hand בלעדיך — without your permission. Another explanation of אני פרעה: I AM PHARAOH — I shall be king, but without thy permission etc. It is exactly similar in meaning to (v. 40) “only in the throne [will I be greater than thou]”.

את ידו ואת רגלו HIS HAND OR HIS FOOT — Understand it as the Targum does: no man shall raise his hand to gird on a sword or raise his foot to mount a horse.

Wahrscheinlich bei seiner Rückkehr von dem öffentlichen Installierungszuge durch die Stadt.

Pharaoh summarized the matter and said to Joseph: I am Pharaoh, descendant of the gods, ruler and governor, and yet, beyond that, without you no man shall lift his hand or his foot in the entire land of Egypt. You have full authority over everything that is done in the land.

אני פרעה, “I am the nominal ruler, Pharaoh;” Pharaoh meant that seeing every ruler of Egypt was named Pharaoh to indicate his rank, henceforth the only reminder of his rank would be his name. He would be king in name only.

“No one shall lift up hand or foot” [41:44]. Pharaoh said: no man should take a sword in his hand without Joseph’s knowledge. (Bahya, Genesis, 41:44.) Pharaoh gave Joseph the name Zaphenath-paneah. This means, he said everything that was hidden. That is to say, just like a prophet. (Rashi, Genesis, 41:45.)

“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

“Pharaoh said to Joseph: Since God has disclosed all this to you, there is no one as insightful and wise as you” (Genesis 41:39). “You will be in charge of my house, and my entire people will be sustained at your directive; only the throne will I make greater than you” (Genesis 41:40). “Pharaoh said to Joseph…You will be in charge of my house…” – there will be no person who will kiss me other than you. (Upon receiving a royal appointment one would kiss Pharoah as a sign of reverence; Pharaoh informed Joseph that no one would receive appointments without his approval (Etz Yosef; see there and Maharzu for additional interpretations). ) “And my entire people will be sustained [yishak] at your directive” – there will be promotions only through you. “Only the throne” – Reish Lakish said: Moses gave us in writing two portions in the Torah, and we learn them from the portion of the wicked Pharaoh. One verse says: “You will be only [rak] above [and not below]” (Deuteronomy 28:13). Does it, perhaps, [mean you will be] on a par with Me? Impossible! The verse states: “Only” – My greatness will be above your greatness. (The word “only [rak]” is an expression of restriction, and indicates a limitation on what was stated previously. ) We learn this from the wicked Pharaoh: “You will be” – does it, perhaps, [mean you will be] on a par with me? The verse states: “Only” – my greatness is above your greatness. And this – “speak to the entire congregation of the children of Israel, and say to them: You shall be holy” (Leviticus 19:2) – does it, perhaps, [mean you will be] on a par with Me? The verse states: “For I, the Lord your God, am holy” (Leviticus 19:2) – My sanctity is above your sanctity. We learn this from the wicked Pharaoh. “I am Pharaoh” (Genesis 41:44) – does it, perhaps, [mean you will be] on a par with me? The verse states: “I am Pharaoh” – my greatness is above your greatness. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: From the “I” of flesh and blood, you derive the “I” of the Holy One blessed be He. Just as regarding the “I” of flesh and blood, through the wicked Pharaoh saying to Joseph: “I am Pharaoh,” [Joseph] received all this honor; when the “I” of the Holy One blessed be He will come: “I have made, and I will bear” (Isaiah 46:4), all the more so.

“Pharaoh said to Joseph: See, I have set you over the entire land of Egypt” (Genesis 41:41). “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand, and he dressed him in linen garments, and he placed a gold chain on his neck” (Genesis 41:42). “He had him ride in the alternate chariot that he had, and they cried before him: Kneel [avrekh], and he was set over the entire land of Egypt” (Genesis 41:43). “Pharaoh said to Joseph…Pharaoh removed…” – Rabban Shimon ben Gamliel said: Joseph was given what he deserved: His mouth [piv] did not kiss [nashak] in transgression – “my entire people will be sustained at your directive [ve’al pikha yishak]” (Genesis 41:40). His body that did not touch in transgression – “he dressed him in linen garments” (Genesis 41:42). His neck that he did not bend for transgression – “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression: “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand” (Genesis 41:42). His feet that did not stride in transgression, let them come and ride in coaches –“He had him ride in the alternate chariot that he had” (Genesis 41:43). The thought that he did not think in transgression, let it come and be called wisdom. “They cried before him: Kneel [avrekh]” – great [av] in wisdom, but tender [rakh] in years. But Nebuchadnezzar [is called] “commander [tafsar]” (Jeremiah 51:27) – foolish [tipesh] in wisdom and a prince [sar] in years. (He was advanced in years.) “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand or his foot in the entire land of Egypt” (Genesis 41:44). “Pharoah said to Joseph: I am Pharaoh, and without you no man shall life his hand” – utensils of the hand. “Or his foot” – utensils of the foot. (The reference is to bearing weapons, referred to here as utensils of the hand, or riding on a horse, referred to here as utensils of the foot. No one was to engage in warfare without Joseph’s command (Nezer HaKodesh). )

(Ib. b) R. Chiya b. Aba said in the name of R. Jochanan, "When Pharaoh said unto Joseph, (Gen. 41, 44) But without thee, shall no man lift up his hand or his foot, his astrologers said to him: 'What, shall a slave, bought for twenty pieces of silver, rule over us?' Whereupon he replied: 'But I find him endowed with kingly qualities.' 'If that is the case,' they answered, 'he must know seventy languages." He said to them, "If so, I will examine him tomorrow." At night Gabriel came and began instructing him in seventy languages. But, he was not able to grasp it until one letter used in the name of the Holy One, praised be He, was added to his name, as it is said (Ps. 81, 6) He appointed it in Joseph, as a testimony, when he went out over the land of Egypt; in the language of one I had not known, did I hear. On the following morning Joseph answered Pharaoh in whatever language he spoke to him. Later, Joseph started speaking Hebrew, but Pharaoh did not understand what he was speaking about. What is this?' Pharaoh asked of Joseph. Whereupon the latter answered: 'This is the Hebrew language.' 'If so,' said Pharaoh, 'teach me this language.' Joseph did so but Pharaoh could not be instructed in it and he said to Joseph: 'Swear unto me that you will not reveal unto anyone that I do not know this language.' Joseph did swear unto him. At Jacob's death when Joseph said unto Pharaoh, (Gen. 50, 5) My father made me swear. Pharaoh said to him: 'Go and apply for a release of your oath.' Joseph then said to him: 'I shall then at the same time ask for a release for the oath I made to you.' And although Pharaoh did not like it, nevertheless he said to him (Ib., ib. 6) Go up and bury thy father as he has made thee swear."

“For he emerged from prison to reign, as also to his kingdom he was born poor” (Ecclesiastes 4:14). “For he emerged from prison [beit hasurim] to reign” – as it [the evil inclination] entangles people as though among thorns [seriata]. “As also to his kingdom he was born poor” – with the kingship of the good inclination comes the beginning of the impoverishment of the evil inclination. Another matter: “Better is a poor…child” (Ecclesiastes 4:13) – this is Abraham; “than an old and foolish king” (Ecclesiastes 4:13) – this is Nimrod. What is: “To the Shaveh Valley” (Genesis 14:17)? As there they all agreed [hushvu] and chopped down the cedars, and constructed a large platform, and enthroned him (Abraham) above upon it; and they were lauding him and saying: “Hear us, my lord; you are a prince of God among us” (Genesis 23:6). “As also to his kingdom he was born poor” – with the kingship of Abraham comes the beginning of the impoverishment of Nimrod. Another matter: “Better is a poor…child” (Ecclesiastes 4:13) – this is Joseph; “and wise” (Ecclesiastes 4:13) – as his wisdom sustained the entire world during the famine. “Than an old and foolish king” (Ecclesiastes 4:13) – this is Potifar. How many miracles did he see performed through [Joseph], but he was not admonished. (He believed his wife’s false accusations against Joseph.) “For he emerged from prison to reign” – from Pharaoh’s jail he emerged a king, as it is stated: “I am Pharaoh, and without you no one will lift [his hand or foot in the entire land of Egypt] ” (Genesis 41:44).

What is written above on the matter (in Gen. 33:18)? NOW JACOB CAME WHOLE. < When > he had come from Paddan-Aram under conditions that the Holy One had set with him, he did not lessen him in any respect. What did Jacob do? He began opening bazaars. (On this word, see above, 8:19, and the note there.) The Holy One said to him: Have you forgotten what you vowed to me? And did you not say this (in Gen. 28:20): IF GOD IS WITH ME, so that I do not commit idolatry, (ibid., cont.:) AND PROTECTS ME, from bloodshed, (ibid., cont.:) ON THE WAY, from unchastity, as stated (in Prov. 30:20): SUCH IS THE WAY OF AN ADULTERESS: SHE EATS, WIPES HER MOUTH, AND SAYS: I HAVE DONE NO WRONG. The Holy One did protect him, for it so states (in Gen. 28:15): AND I WILL PROTECT YOU WHEREVER YOU GO. Jacob said (in Gen. 28:22): [AND] OF ALL THAT YOU GIVE ME, I WILL SURELY SET ASIDE A TITHE FOR YOU. As soon as he came to the land of Israel, he forgot this vow. The Holy One said: By your life, through the very things which you said you would observe, through them you shall come to grief. Where is it shown in regard to idolatry? Where it is stated (in Gen. 35:4): THEN THEY GAVE UNTO JACOB ALL THE ALIEN GODS THAT THEY HAD…. Where is it shown in regard to bloodshed? Where it is stated (in Gen. 34:25): THAT TWO OF JACOB'S SONS, SIMEON AND LEVI, BROTHERS OF DINAH, EACH TOOK HIS SWORD … [AND KILLED EVERY MALE]. Where is it shown in regard to unchastity? From Dinah, of whom it is stated (in Gen. 34:2-3): THEN SHECHEM BEN HAMOR THE HIVITE, THE PRINCE OF THE LAND, SAW HER. < … > AND HIS SOUL CLUNG TO JACOB'S DAUGHTER DINAH. R. Abbahu said: We have learned things from putrid secretion (i.e., mere mortals): (“Putrid secretion” can denote semen or, as here, the mere mortals like Pharaoh, who were produced by it.) (Gen. 41:44:) PHARAOH SAID TO JOSEPH: I AM PHARAOH. (Gen. R. 90:2.) I have said that you shall be king. The Holy One said to Israel concerning each and every commandment which they do: I AM THE LORD (e.g., in Lev. 19:3, 4, 10, 12, 14, 16, etc.). I am the one who is going to repay each and everyone with his reward. Now, just as in the case of flesh and blood, when it said: I AM PHARAOH, it raised him to great dignity; so much the more so with me when I say something. And just as you said (in Gen. 41:40): ONLY WITH RESPECT TO THE THRONE SHALL I BE GREATER THAN YOU, < so > has the Holy One said to Israel (in Deut. 28:13): AND YOU ONLY SHALL BE AT THE TOP. Just as an "only" from flesh and blood (i.e., from Pharaoh) magnified Joseph, so much the more so in the case of an "only" from the Holy One.

Observe the reward given for the observance of the Torah from the example of Pharaoh. Because Pharaoh said to Joseph, I am Pharaoh (Gen. 41:44), Joseph was exalted by him exceedingly, as it is said: And Pharaoh took off his signet ring and put it upon Joseph’s hand (ibid., v. 42). How much greater, then, is the reward bestowed by the Holy One, blessed be He, who with every commandment declares, I am the Lord (Exod. 31:13). (What else do we learn from this?) We learn from this that there is no limit to the reward given for the observance of the Torah. David foresaw this and declared: Oh how abundant is Thy goodness which Thou has laid up for them that fear Thee (Ps. 31:20).

"Keep me as the apple of your eye; hide me in the shadow of your wings" (Psalm 17:8). From here they said that whoever enjoys this world without blessings will be held accountable until he performs the commandments. Rabbi Abbahu said, "It is written, 'Lest the fullness of the earth make the seed holy' (Deuteronomy 22:9). This world is like a vineyard. And how is its redemption a blessing? Why did Rish Lakish say, 'You have said to the Lord, "You are my Lord, apart from you I have no good" (Psalm 16:2)?' If you eat and bless, it is as if you have eaten from your own. Another interpretation is that 'Apart from you, all the good things will pass away and come upon you.' Another interpretation is that 'I consume all the good things in my body, but my body does not consume them.' Rabbi Aha said, 'When I bring good into the world, I do not bring it without you.' As it is said, 'And without you no man shall raise his hand' (Genesis 41:44)."...

Rabbi Shimon ben Lakish said: Moses gave us in writing two portions in the Torah and we learn them from the portion of wicked Pharaoh. One verse says: “You will be only [rak] above” (Deuteronomy 28:13). Does it, perhaps, [mean you will be] on a par with Me? The verse states “only [rak],” an expression of restriction; My greatness is superior to your greatness. We learn this from wicked Pharaoh, as it is stated: “You shall be over my palace” (Genesis 41:40). Does it, perhaps, [mean you will be] on a par with me? The verse states: “Only [rak] my throne will be greater than you” (Genesis 41:40); my greatness is superior to your greatness. And this, “you shall be holy”; does it, perhaps, [mean you will be] on a par with Me? The verse states: “For I am holy.” My sanctity is above your sanctity. We additionally learn from wicked Pharaoh [the following], as it is stated: “Pharaoh said to Joseph: I am Pharaoh, [and without you, no man shall lift his hand or his foot in the entire land of Egypt]” (Genesis 41:44). Is it, perhaps, on a par with me? The verse states: “I am Pharaoh”; my greatness is superior to your greatness. Rabbi Yehoshua said in the name of Rabbi Levi: From the “I” of flesh and blood you can learn regarding the “I” of the Holy One blessed be He. Just as regarding the “I” of flesh and blood, by means of Pharaoh saying to Joseph: “I am Pharaoh,” Joseph merited all that glory, when the “I” of the Holy One blessed be He will come: “Until old age I am He” (Isaiah 46:4), and it is written: “So said the Lord, King of Israel and its Redeemer, [the Lord of hosts]: I am first and I am last and besides Me there is no God” (Isaiah 44:6), all the more so.

דברו נא באזני פרעה, “please intercede on my behalf with Pharaoh;” seeing that some nineteen years earlier Pharaoh had decreed that no one in Egypt could undertake anything new until it had been approved by Joseph, Pharaoh would not look kindly at the prolonged absence from Egypt of his general manager on whom he depended so much. (Compare Genesis 41,44). Moreover, Pharaoh might be afraid that Joseph would not even return to Egypt at all. Seeing that he was familiar with all the military and political secrets of Egypt, he would be a potentially dangerous adversary.

אני ה, “I am the Lord.” These words are a reminder that G’d’s stature as the Lord means that He either rewards or punishes those that observe or transgress the laws of the Torah. Wherever the words אני ה' appear they mean that the commandment they refer to is a very important commandment and that G’d is the one Who rewards or punishes people who observe it or ignore it. This is the reason that this portion concludes with these two important commandments. It is natural that a king commands his subjects to respect and honour him. He does not need to explain why he demands such obeisance. It is enough for him to remind his subjects that he is the king. Tanchuma (Bereshit 12) in commenting on Genesis 41,44 draws a comparison for us from when Pharaoh said to Joseph: “I am Pharaoh but without you no one shall lift a hand or foot in the whole land of Egypt.” Pharaoh had already given Joseph his ring of office empowering him to exercise his authority. If the use of the word אני when spoken by a ruler who was only flesh and blood such as Pharaoh carried so much weight, imagine how much weight the word אני when spoken by G’d the ruler of the whole universe must carry. Solomon made a similar point in Kohelet 8,2 where he wrote: אני פי מלך שמור ועל דברת שבועת אלוהים, “whenever the word אני appears, I warn you to observe it carefully; it is an oath of G’d.”

“No one shall lift up hand or foot” [41:44]. Pharaoh said: no man should take a sword in his hand without Joseph’s knowledge. (Bahya, Genesis, 41:44.)

HALAKHAH: It is written (Ps. 24:1): “The Eternal’s are the earth and what is in it, the dry land and its inhabitants.” He who profits from the world commits larceny (Since he uses God’s property, not his own.) until good deeds will permit him (The obligation to say Grace after a meal is spelled out in Deut. 8:10. The obligation to recite blessings before one eats is not mentioned explicitly in the Torah. Since Grace is only treated in the next Chapter, one has to find here Biblical allusions to this duty and (in the next section) to the duty of reciting a benediction before fulfilling specified commandments. The verse appears in the Babli (35a) in the name of Samuel. R. Levi compares the verse (Ps. 115:16) “Heaven is the Eternal’s heaven but the earth He gave to mankind”, explaining that before a benediction everything is the Eternal’s property but after a benediction it becomes human property. While Rebbi Levi is a Galilean teacher, the Yerushalmi rejects his combination since in the third paragraph earthly enjoyment is only “as if one ate from one’s own”. The text of the Yerushalmi is from Tosephta Berakhot 4:1 which is identical with the Talmudic text except that there it says “until all good deeds will permit him”, meaning that only if the preparation of food is completely within the commandments of the Torah then the last step of the preparation, the recitation of the benediction, will allow the food to be given to man as his own.) . Rebbi Abbahu said, it is written (Deut. 22:9) “Lest the fullness of the seed that you sow and the yield of the vineyard should be forbidden.” The entire world and its contents are like a vineyard. What is its redemption? The benediction (This argument is very difficult to understand and the commentators either chose to ignore it or give very incongruous explanations. The best explanation is that of R. Eliahu Fulda who in his Yerushalmi edition suppresses the word פֶּן “lest”. One would have to assume that Rebbi Abbahu’s text did not have the word but that later scribes added it from memory. By it the negative implication of the verse (which speaks about growing different kinds of plants in a vineyard) are changed to a positive one which now should be translated: “That you shall sanctify the fullness of the seed that you sow and the yield of the vineyard.” Since the sanctity is not that of sacrifices, the sanctity may be removed by redemption (Lev. 27:11). However, there can be no monetary redemption of anything not explicitly authorized in the Torah. Hence, the redemption is non-monetary and is the traditional praise given to God in benedictions. [The simple sense of the verse is that produce grown in a vineyard becomes forbidden for private use as if it were dedicated for sacrifice.]) . Rebbi Ḥizqiah, Rebbi Abun in the name of Rebbi Simeon ben Laqish: (Ps. 16:2) “Say to the Eternal, You are my Master (The translation follows the Biblical text, not the text written here.) , my good is only with You.” If you ate and recited the benedictions then it is as if you ate from your own. Another explanation (The verse is extremely hard to understand; the next two interpretations have nothing to do with the topic on hand; they are only added to indicate translations that might be considered if בל is not a negation but a verb form derived from בלל, which may mean either “to give food” (Jud. 19:24) or, more frequently, “mixed with fluid, moistened.”) : “My good is בל with you”, I am feeding My goodness to your body. Another explanation: “My good is בל with you”, all good things may be mixed together and come to you. Rebbi Aḥa said, what is “only with you?” I shall not bring any good things to the world without you. As it is said (Gen. 41:44) “Without you nobody may lift his hand. (Taking בל as shorthand for בִּלְעֲדֵי “without”.) ” Rebbi Ḥiyya stated: (Lev. 19:24) “Holy for praises”, this shows that it needs benediction before and after. From here did Rebbi Aqiba say that nobody should taste anything before he gives praise (This is also quoted in the Babli (35a); the source of both Talmudim is Sifra on the verse. The verse speaks of the fruits of a vineyard in its fourth year when the grapes can be used for the first time after having been forbidden for the first three years. This is only a hint for any other food.) .

Rabbi Ḥiyya bar Abba says that Rabbi Yoḥanan says: When Pharaoh said to Joseph: “And without you no man shall lift up his hand or his foot in all the land of Egypt” (Genesis 41:44), Pharaoh’s astrologers said: You will appoint a slave whose master bought him for twenty silver coins to rule over us? He said to them: I perceive royal characteristics [ginnunei malkhut] in him and see that he was not initially a slave.

God spoke to Moses and said to him, “I am יהוה.

Pharaoh [then] said to Yoseif, I am Pharaoh, but without you [your permission], no man will lift [pick up] his hand [to carry a sword] or his foot [to ride upon a horse] in the entire land of Egypt.

And Pharoh said to Joseph, I am Pharoh the king, and thou art viceregent, and without thy word a man shall not lift up his hand to gird on arms, or his foot to mount a horse in all the land of Mizraim.

Exodus 1,6. “and Joseph had meanwhile been in Egypt ‎already.” We need to examine why the Torah had to repeat ‎the word ‎במצרים‎, “in Egypt,” when it would have sufficed to ‎simply write ‎ויוסף היה שם‎, “while Joseph had already been there.” ‎Perhaps the Torah wanted to stress that during all the years that ‎Joseph had been in Egypt without the moral support of his family ‎he had not changed his name (although Pharaoh had given him ‎an Egyptian title, i.e. ‎צפנת פענח‎). He himself used to refer to ‎himself by his Jewish name. Even Pharaoh realized this when ‎during the early days of the famine he had instructed the people ‎to turn to Joseph for help, i.e. ‎לכו אל יוסף אשר יאמר לכם תעשו‎, ‎‎“what Joseph will tell you, you are to do.” (Compare Bereshit ‎Rabbah 20 slightly differently wording.)‎

Genesis 39,17. “your servant has done to me unspeakable ‎things.” According to Rashi the conversation described ‎in the Torah here occurred while Potiphar and his wife were ‎having marital relations. At first glance, this appears somewhat ‎difficult to understand as in Genesis 41,45 when the Torah ‎reports that Pharaoh gave Joseph as a wife the daughter of ‎Potiphar, Rashi points out that Potiphar was impotent, as a ‎penalty for having desired to use Joseph for homosexual ‎practices, and that Ossnas was not his biological daughter. We ‎must therefore assume that the attempted seduction of Joseph ‎occurred earlier. If so, why did he become impotent only at a later ‎stage?‎ Actually, the Almighty Who performs wonderful deeds ‎completely unassisted, arranges events in such a way that the ‎wicked will commit fatal errors, as we know from Job 12,23 ‎משגיא ‏לגויים ויאבדם‎, “He leads (wicked) nations astray and causes their ‎destruction.” If G’d had made Potiphar impotent earlier, he could ‎not have believed his wife when she described that Joseph had ‎engaged in similar activities to the ones practiced by her husband ‎during marital intercourse. In addition to this, the Torah testified ‎that Potiphar was aware of and admired Joseph’s absolute loyalty ‎and sincerity, as we know from 39,3 and 4. The Torah sometimes ‎shows us how G’d, on occasion, lets a wicked person enjoy a ‎degree of success even when they are in the process harming the ‎righteous, so that the righteous has a chance to become stronger ‎in his faith in G’d. When this happens the wicked interprets it as ‎proof that G’d approves of what he has been doing, whereas in ‎fact G’d is only preparing the downfall of the wicked. Ultimately, ‎in retrospect, G’d will be seen as having misled the wicked, as per ‎Job 12,23.‎

Yosef corresponds to the heart, for Yosef was called “TZaPhNaT-Paaneach” (Genesis 41:45), and it is written, “In my heart TZaPhaNTi (I have hidden away) [Your word]” (Psalms 119:11) .

“And Pharoah called Yosef the name Tsafnat Pa’neach [solver of hidden things].” (Bereshit, 41:45) Rashi comments that the word Pa’neach appears nowhere else in the Scriptures, and it seems as if Pharoah wanted to say, “poteach - opener,” yet he could not bring these letters out of his mouth, namely the letters vav and tav. This is because the letter vav hints at life, and the letter tav is the seal of truth of the Holy One, blessed be He. (“Truth,” emet, ends with a tav.) The nations of the world have no understanding of these letters, for they have no true life, only as far as the eye sees (on the surface). Therefore he replaced them with the letters ayin and nun. (Pharoah did not speak the holy tongue, Hebrew, anyhow, and had no understanding of these letters. Therefore the word “open,” poteach, does not appear in the Torah (with a Vav, at least in the five books of Moses). The principal (spiritual) root of the word poteach is Vav and Tav, which opens the concealed. He could not say the dalet in the letter Tav, for the visual shape of a Tav is a Dalet joined to a Nun, with the Nun representing property and apprehension, and the Dalet representing that we can effect nothing (without God, d’leit leih meagarmeh clum – effecting nothing in Aramaic). This is not in the ability of idolaters to understand, for according to them they have power, and thus Ayin (one of Pharoah’s substitute letters) hints at the dealings of this world, the opposite of the Vav. Giliyon Mei HaShiloach.)

ויתן לו את אסנת בת פוטיפרע, “he gave him (as a wife) Ossnat daughter of Potiphera;” according to Rashi, this is the same Potiphar in whose house Joseph had served for a year before his incarceration. If Joseph had married someone of higher rank, he was afraid that his children would be claimed by his former master as slaves, seeing he had owned their father as a slave. When he married his former master’s own daughter, he would be ashamed to say that her children were slaves. A different exegesis: he married her to prove that he had never slept with her mother as claimed. Still another interpretation: Joseph’s wife was called: “the daughter of Potiphar,” only because he had raised her. There was no biological connection with Potiphar. We find something similar in Chronicles I 4,18: אלה בני בתיה בת פרעה, ”these were the children of Batyah, daughter of Pharaoh, as pointed out in Torah Shleymah by Rabbi Menachem Kasher item 111 on this verse, quoting Pirkey de Rabbi Eliezer chapter 38 according to which this was the daughter Dinah who had been raped by Sh’chem, her very name suggesting that she was the product of rape. Having been raised in the house of a high official such as Potiphar, and bearing his name, would help to remove any stigma from her. According to the Midrash, Yaakov, after her birth had expelled her, and placed a charm around her neck and hid her among some cactuses and similar prickly plants, so that when found she was named according to the location where she had been found, סנה, “thornbush.” The angel Gavriel brought her to Egypt, presented her to the wife of Potiphar where she was raised. When Joseph was paraded after his ascension to power and all the young women of Egypt crowded around him to admire his being so handsome (49,22), and throwing flowers at him, Ossnat, who had no flowers, threw her charm at him. When Joseph took a look at the inscription on that charm, he realised that she was the daughter of his half sister Dinah, and decided to marry her.

פוטיפרע, according to Rashi, this was the same man as the one who had been Joseph’s master, but his name has been changed after he had become partially castrated so as to prevent him from carrying out his homosexual designs on Joseph. The word פריעה, almost identical with the name given Potiphar here, describes a condition permitting sexual intercourse with females but not with males. Unless you interpreted this in this way, we would not know how Potiphar was able to produce a daughter. Besides, according to the words of his wife who demonstrated to her husband how Joseph had supposedly raped her or tried to rape her, that line would make no sense. (39,19).

צפנת פענח, this name is an acronym, describing a person who is steadfast in the presence of strong urges to satisfy his libido through sleeping with partners legally forbidden to him. Potiphar had had no reason to believe that Joseph could not withstand such temptation. [Pharaoh wanted the world to know that Joseph had been completely innocent of any accusation. Ed.]

ויתן לו את אסנת, “he (Pharaoh) gave him Ossnat (as a wife) If you were to ask why Joseph who was Royalty would marry the daughter of a commoner, remember that Joseph had previously been a slave in the household of Potiphar. He therefore reasoned that if he were to refuse to marry Ossnat, the daughter of his former master, the latter would spread the word that Joseph was really a slave and that he had no business to have risen to such an exalted position. On the other hand, if he would agree and marry this woman, his former master would honour him henceforth, being proud that through this marriage he himself now had connections to the highest social circles in Egypt. There is an additional reason why he agreed to marry this woman, as she was actually a descendant of Yaakov, as Rashi has explained on Genesis, portion Vayishlach, quoting Pirke de rabbi Eliezer, chapter 38, according to which she was the daughter of Dinah from her rape by Sh’chem. According to that chapter, the angel Michael had transported that infant to Egypt where she had been adopted by Potiphar. This is why the Torah calls her the daughter of Potiphar. We find that Moses similarly was adopted by the daughter of Pharaoh, and that in Chronicles I 4,18 Calev is reported as marrying (also) Bityah-the daughter of Pharaoh, who had at the time adopted Moses. When Joseph was paraded throughout Egypt (Genesis 49,23,) and according to the Torah, all the young ladies threw flowers or jewelry at him, when Ossnat, did not have anything to throw, she threw her amulet, which she had worn around her neck at all times, at him. When Joseph looked at the inscription on it, he realised that the girl wearing it was descended from Yaakov, and he went ahead and married her.

ZAPHENATH-PANEAH. If this is an Egyptian word then we don’t know what it means. (Since we don’t understand ancient Egyptian we cannot unravel its meaning.) On the other hand, if this is a Hebrew translation of Joseph’s Egyptian name then we don’t know what Joseph’s Egyptian name was. In the latter case (If Zaphenath-paneah is Hebrew.) the meaning of paneah is in accordance with Onkelos’ translation, (Onkelos renders paneah as revealed. He renders zaphenath-paneah, a man before whom all secrets (tzefunot) are revealed.) and it is a quadriliteral. (Its root being peh, ayin, nun, chet.)

PRIEST OF ON. The term kohen (priest) can be applied to one who serves the Lord or to one who serves idols, for I believe that when this term is used in Scripture it means one who ministers. (I.E.’s point is that kohen does not mean a priest of the Lord; it means any priest. Hence kohen on means priest of On.)

AND JOSEPH WENT OUT. His name went out, as in And thy renown went forth among the nations (Ezek. 16:14). (That is, Joseph was renowned throughout the land. Literally: And thy name went forth among the nations. “Thy name” meaning thy renown.) Or it means he went out and traveled throughout the land and they announced who he was that he might become known. (Taking And Joseph went out literally and not applying it to his name.)

Egyptian for “God speaks; he lives,” or “creator of life.”

צפנת פענח, “the one who reveals secrets.” This word does not appear a second time in Scripture. We do, however, encounter this word in the נשמת prayer recited on Sabbath mornings where the expression is המפענח נעלמים, [the subject being G’d, not man. Ed.] This gives us reason to believe that the King (Pharaoh) was familiar with the language spoken in nearby Canaan. When Batya, a daughter of a later Pharaoh, named Moses משה, paraphrasing the Hebrew words כי מן המים משיתיהו “for I have pulled him from the water,” (Exodus 2,10) this also indicates that she was familiar with the language spoken by the Hebrews.

בת פוטי פרע כהן און, “a daughter of Poti-Phera, the Priest of On.” According to Bereshit Rabbah 86,3 this man was identical with Joseph’s former master Potiphar. The reason he was called פוטיפר was that he was פטם פרים ועגלים לעבודה זרה, “fattening oxen and calves in order that they be offered as sacrificial animals in pagan rites (מפטם פר).” In addition, he was called פוטי-פרע because he had become castrated (without surgical incision) as a penalty for wanting to use Joseph for homosexual practices. The Midrash may have had in mind that although originally Potiphar was a powerful minister at Pharaoh’s court, he was embarrassed after becoming sexually impotent and decided to join a fraternity of the Priesthood. At that time his name was changed to פוטי פרע (two words). The word און describes the deity which this fraternity of Priests worshipped. We find something analogous in connection with יתרו, Yethro, whom the Torah refers to as כהן מדין “a Priest of Midian.” (Exodus 3,1) There too the word כהן means “clergy,” seeing he too (at that time) was fattening calves in preparation for slaughtering them to pagan deities (Sanhedrin 82). We are told in Pirke d'Rabbi Eliezer chapter 38 that Ossnat, Joseph’s wife, was the daughter of Dinah who had been raped by Shechem the son of Chamor. Yaakov had expelled her from his home and had arranged for her to live amongst some bushes. This is why she was called אסנת, from the word סנה, “bush”. When arranging for her to live near that bush Yaakov attached a note around her neck on which was written: “anyone who attaches himself to you thereby will become part of Yaakov’s family.” When Joseph saw this note he went and hid it. This is why when his father asked him who the lads were whom he had brought with him to be blessed, (Genesis 48,9) he said: “they are my sons whom the Lord gave me in this place.” He showed his father the note and what had been written thereon.

בת פוטי פרע, she was described as “daughter of Potiphar” because she had been raised in Potiphar’s house. She was so named in accordance with Sanhedrin 19 that anyone who raises an orphan in his home is deemed to have given birth to that person.”

צפנת פענח, an Egyptian expression, similar to Nevuchadnezzar giving Daniel and his companions Chaldaic names when he appointed them to high office. (Daniel 1,7) Other commentators (Rashi, Ibn Ezra, Ram’ban) explain the name צפנת פענח as being Hebrew.

ויצא יוסף, he now proceeded to take the reins of government into his hands

‘TZAPHNATH PA’NEI’ACH.’ Rabbi Abraham ibn Ezra said, “If this is an Egyptian word, we do not know its meaning, and if it is a translated one [from Yoseiph, the Hebrew name for Joseph], then we do not know the meaning of the name Yoseiph, [that is, the aspect of the name which has this translation]. But according to the opinion of earlier scholars, who say that it means “explainer of secrets” and is a Hebrew expression, it is possible that Pharaoh called him by this honorable name in accordance with the language of Joseph’s country after he asked him, (I.e., Pharaoh asked Joseph, “What is the expression, in the Canaanitish language, which means ‘one who reveals secrets?’” and Joseph told him, “It is tzaphnath pa’nei’ach.”) or the king may have known the language of Canaan, which was adjacent to Egypt, and its purport is that “he reveals concealed matters.” So also did Pharaoh’s daughter name Moses our teacher in the language of his people, for out of the water ‘m’shithihu’ (I pulled him). (Exodus 2:10.) Now do not wonder why Egyptian writers called Moses, “Munyos,” for they changed the names into the language they understood or used, as the Targum Onkelos does in some cases, as for example, Between Kadesh and Shur, (Above, 20:1.) which he translated as “between Rekem and Chigra,” and similarly with many names. And in some places Onkelos does not change them at all, just as in the case of Sichon king of Cheshbon and Og king of Bashan, and many others like them. This is because in his times they were called thus in Aramaic. (And therefore Onkelos wrote down the equivalent Aramaic name by which they were known in his time, which coincided with the way they were referred to in Scripture.)

THE DAUGHTER OF POTI-PHERAH ‘KOHEIN’ (PRIEST OF) ON. He is indentical with Potiphar. (Above, 37:36.) He was called Poti-phera (The word pera connotes “uncover and pull down.” See Ramban above, 39:19.) because he had been emasculated on account of having purchased Joseph for sodomy. Thus the language of Rashi, and it is actually a Midrash of our Rabbis. (Bereshith Rabbah 86:3.) On account of this Midrash, Rashi was forced to say in explanation of kohein On (Rashi’s explanation of kohein On is found further in his commentary on 47:22.) that “the term kohein always means one who ministers to Deity with the exception of this one, i.e., kohein On, which denotes one of high rank since he was the chief of the slaughterers of the king’s animals, and similarly, kohein Midian.” (Exodus 3:1. Meaning the chief of Midian. It could not mean “the priest” of Midian since Jethro had already abandoned idolatry.) But I say that according to the words of our Rabbis, [who said that Poti-phera is identical with Potiphar, and was called Poti-phera because of his emasculation, as explained above], (Ramban’s intent is to state that even though Potiphar is identical with Poti-phera, and Potiphar was an officer to the king, he later became a priest, so that kohein On does not mean, as Rashi explained, “one of high rank,” or “the chief of On,” but rather “the priest of On.”) Potiphar was an officer of the king, and later when he became physically castrate, on account of which they called him “Poti-phera,” he was embarassed and retired from his office. He then entered a temple of idol-worship and became a priest therein, for such was the custom among the nobility, and it is possible that On was the name of his idol. Likewise, kohein Midian (Exodus 3:1.) means “priest of Midian,” just as they said, concerning Jethro, (Sanhedrin 82b.) that he used to fatten calves for the idols. Now the truth of the matter is that the term k’hunah means ministry, but not to the Deity alone, for it is stated, And David’s sons were ‘kohanim,’ (II Samuel 8:18.) and in the book of Chronicles, (I Chronicles 18:17.) in the same connection it says, And the sons of David were chiefs at the side of the king. (It is thus clear that kohanim in the book of Samuel means “chief ministers.”) Similarly we find in the following verses: He leadeth ‘kohanim’ barefoot, (Job 12:19.) referring to ministers of the king; ‘y’chahein pe’eir,’ (Isaiah 61:10. Translated: “a priestly diadem.”) (he has clothed him in splendor as a ministering priest), meaning that they will make him garments unlike those of the rest of the people, for glory and for splendor. Also similar is the verse [II Kings 10:11], And his familiar friends ‘v’kohanav’, meaning his chief ministers.

צפנת פענח, as translated by Onkelos, someone who reveals hidden things. It is a name taken from the Egyptian language. It was a common practice to link the name of a newly appointed official to his office in some manner. Moses changed the name of Joshua when he became selected to be one of the twelve spies. (Numbers 13,16) Similarly, Daniel, when appointed to high office by the king was renamed בל טשצר, (Daniel 1,6 and Daniel 4,5).

פוטיפרע, this is not the Potiphar who had acquired Joseph as a slave.

כהן און, a minister in the city of that name, as we know from Samuel II 8,18 ובני דוד כהנים היו, “the sons of David were priests.” [seeing that they belonged to the tribe of Yehudah, how could they have been priests (who were descended from Levi)? The meaning of כהן therefore, both in Samuel and in our verse, must be that they were in exalted positions.

צפנת פענח signifies "Explainer of hidden things". There is no other example in Scripture of the word.

פוטי פרע — POTIPHERAH — he is identical with Potiphar. And he is called Potipherah (pherah meaning, disturbed or cut) as he became naturally castrated, since he desired Yosef for male intercourse (Sotah 13b).

צפנת פענה. Sucht man Analogien für diese wahrscheinlich ägyptischen Worte, so hätte man für צפן :צפנת, verbergen. Für פענת findet sich jedoch vielleicht nur das rabbinische פנח, bewahren (Jebamot 115b. לפנהיא שבקיה, siehe das. Raschi) und hieße es dann vielleicht: der, bei dem Geheimnisvolles bewahrt ist, der den Schlüssel zu Geheimnisvollem hat. — Zu Josefs Installierung gehört offenbar, daß er sich verheiraten musste; erst dann geht er hinaus an sein Amt. Im pharaonischen Staat muss ein Mann ohne Frau nur ein halber Mann gewesen sein. Zu dem Posten, den Josef ausfüllen sollte, gehörte ein ganzer Mann. Auch jetzt schenkt das Volksbewusstsein einem Junggesellen nicht volles Vertrauen. Fügen wir hinzu, daß die Aufgabe, die Josef wird, ganz besonders gefördert werden musste, wenn er selbst Haus und Familie hatte. Wenn das Volk in den sieben Jahren der Fruchtbarkeit sich weise beschränken wollte, so reichten sie fünfunddreißig Jahre aus. In sinnloser Verschwendung gingen sie dem Hungertode entgegen. Josef sollte diese heilsame und notwendige Kontrahierung üben. Den wohltätigsten Einfluss würde er durch das eigene Beispiel üben können, wenn er, der erste im Lande, mit dem Beispiele der Einfachheit in Familie und Haus vorangehen würde. Dazu war aber Familie und Haus notwendig, dazu bedurfte er der Frau. Der Mann ohne Familie und Haus hängt nicht in so inniger Weise mit den allgemeinen Angelegenheiten und Sorgen zusammen; allein mit Frau und Kindern, und wäre er ein Kaiser oder König, steht er mitten inne in den allgemeinen Sorgen des Volkes.

ויצא יוסף על ארץ מצרים, he walked away from the interview in a manner which indicated that he was now the ruler over the whole nation

He is Potiphar and was called Poti Phera. Rashi deduced this from the fact that it is written, “Pharaoh gave Yoseif the name...and he gave him Osnas...” That is, Pharaoh gave Osnas to Yoseif. Now, what difference does it make that Pharaoh was the one who gave her to Yoseif? It must be that Poti Phera is Potiphar, and it makes a great difference, as follows: Pharaoh wanted to bestow greatness upon Yoseif and dress him royally. But he feared people would not allow Yoseif this greatness since he was a slave. Furthermore, the laws of Egypt stated that a slave may not rule nor wear prestigious garments. Thus Pharaoh [arranged that Potiphar] give Osnas to Yoseif as a wife. If a master gives his slave a wife, the slave is freed — and surely if he gives him his own daughter. From this we may conclude that Poti Phera is Potiphar.

As a result of becoming castrated... His castration may be learned from the term פרע (torn), but not from פוטיפר. So it seems to me.

Because he had lusted to sodomize Yoseif. You might ask: Earlier it is written, “Your slave did such things to me” (39:19), and Rashi explains there: “She told him this when they were intimate.” And this was well after he bought Yoseif. [Does this not imply that he was not castrated?] The answer is: He did not have actual relations, only an embracing and kissing. And this explains why Rashi used the phrase ענייני תשמיש כאלה (matters of intimacy such as these), i.e., but not actual relations. Another answer: The castration affected only his testicles and not his membrum, as the Radak explains.

Pharaoh called Joseph’s name Tzafenat Paneah; and as Joseph was now an important figure, Pharaoh arranged for him to be married: He gave him Asenat, daughter of Poti Fera, priest of On, as a wife. Joseph came out over the land of Egypt; he traversed the land as its ruler and began to organize its internal affairs.

ויקרא פרעה שם יוסף צפנת פענח, “Pharaoh named Joseph Tzofnat paneach, “the one who reveals what was hidden.” It was customary to give special names to the king’s ministers, names that related to their office, their accomplishments, etc. We find that Daniel was renamed Belteshezzar when appointed to office (Daniel 1,6).

ויתן לו את אסנת בת פוטיפרע...לאשה, “He gave him Ossnat, daughter of Potiphera as a wife.” He did not give him as a wife the daughter of a member of the Egyptian political hierarchy, but the daughter of Potiphar, Joseph’s former master. This was a politically inspired move, designed to stifle any protest movement that might be sparked by Potiphar resenting that his former slave had now become the economic czar of the empire, with power over life and death. Seeing that he made Joseph Potiphar’s son-in-law by this astute maneuver, he was certain that the former master would now boast about being Joseph’s father-in-law. Rashi also agrees that the man called here Potiphera, was the one that used to be Joseph’s master and is known to us as Potiphar. The name change reflects that he had become castrated. The description by the Torah of the position of this man as “the priest of On,” prompted Rashi to give this commentary, as the word און is an expression of “greatness, strength,” as we know from Yaakov describing his first born son Reuven as ראשית אוני, “the first product of my virility” (Genesis 49,3). In his capacity as the chief executioner, Potiphar occupied a position of power. Nachmanides writes that the attribute כהן און, indicates that as a result of his castration Potiphar felt very embarrassed and decided to devote the rest of his life to a monk-like existence in a Temple, far from the eyes of the world. It is quite possible that the word “On” is the designation given to the specific deity whom Potiphar worshipped as a priest. The description of Yitro as כהן מדין, similarly describes the deity that Yitro used to serve in his position of priest. Our sages illustrate this when they said that he would offer fatted calves to this deity. (compare Yalkut Shimoni Judges 1) Some commentators claim that Potiphar took refuge in a monastery out of fear that Joseph would revenge himself on him for having thrown him into jail.

“He gave him Asenath daughter of Poti-phera” [41:45]. He gave Joseph a wife, the daughter of Poti-phera. He was called Poti-phera because he gave fattened calves for foreign gods. He was called Poti-phera because he was a eunuch. He could not sleep with a woman. He said that he became a eunuch because he was ashamed before the other nobles and became a priest (Bahya, Genesis, 41:45.) Hizkuni gives an explanation. He married the daughter of Poti-phera, in the expectation that he would show that he did not sleep with Poti-phera’s wife. If he had slept with Poti-phera’s wife, he should not have married her daughter. (Hizkuni, Genesis, 41:45.) Hizkuni and Bahya write. The Asenath that Joseph married was the daughter of Dinah, who had a daughter with Shechem. The children of Jacob wanted to kill the daughter out of disgrace. Jacob came and made that daughter an amulet that whoever will marry you will know that he is marrying into the family of Jacob. Jacob chased that daughter out of his house. She hid herself among thorns and thistles, and that is why she was called Asenath, because she hid among thorns and thistles. A thorn in Hebrew is sneh. The angel Gabriel came and led Asenath to the house of Poti-phera and the wife of Poti-phera raised her and considered her a daughter. When Joseph came to Egypt, all the women came to see his beauty. Each woman threw him a jewel. Asenath did not have what to throw, so she threw the amulet, which was an image of Jacob and Joseph married her. Later, when Jacob came to Joseph and asked him, whose are the children? Joseph showed him the amulet that Jacob had written. (Bahya, Genesis, 41:45; Hizkuni, Genesis, 41:45.)

(Gen. 41:45) Tsofnat Paneach “one who explains what is hidden” -- This was said about Yosef, and it is one of the missions of Mashiach ben Yosef that in every generation he explains the hints in the Torah, especially as the footsteps of the Mashiach come nearer, as is known.

The Vilna Gaon was sent from Heaven to reveal hints of the Torah regarding the footsteps of the Mashiach on the level that his forebears did not receive permission. Even the Holy Ari did not have such permission, because he lived hundreds of years before the beginning of “the time to grant it grace” [Ps. 102:14] and “the songbird’s time” [Song of Songs 2:12]. The Gaon has written much about the paths of the beginning of the Redemption during the footsteps of the Mashiach and has given us many directives to begin the awakening from below. He did this In his holy compositions on “the hidden teachings, ” also with profound hints, but only in the manner of [Gen. 41:45] “disclosing the hidden, ” i.e., revealing what is concealed. To many of his students--in whom he saw clear signs of worthiness, and who had a keen desire to immigrate to Israel--he revealed the main hints regarding “designated deeds, times, and emissaries” on the paths of the beginning. The Gaon did this especially to anyone he considered as having reached the high level of 999 in Yesod, which is the highest level in the line of Mashiach ben Yosef (and who was hewn from the same rock [of the same root] as the Gaon). To him, the Gaon revealed the secret of the 999 footsteps of the Mashiach, and the secret of “Kol HaTor” until the final end, as well as what each individual must do to fulfill what is hinted at, for that is why he was created.

[3] Another interpretation:"And El Shaddai did not need to say 'grant you mercy' but rather 'grant you mercy before the king,' or 'before the ruler,' just as it is written, 'and Joseph was the ruler, etc.'" (Genesis 42:6) Why does it say "before the man"? It could have just said to give you mercy before the king, or before the ruler, as it is written "and Joseph was the ruler, etc." (Genesis 42:6). And why did his mother call him by his name Joseph, as it is written "And she called his name Joseph" (Genesis 30:24), while Pharaoh called him Zaphenath-paneah ["treasury of the glorious rest"] (Genesis 41:45) and the Egyptians called him Avrech [father in wisdom.] (Genesis 41:43)? Jacob omitted all of these names and only said "And El Shaddai, etc." before the man. Why, when his father sent him to his brothers, did the angel who was assigned by God to watch over him find him wandering and ask him what he was looking for? As it is written "And a man found him, and behold he was wandering in the field" (Genesis 37:15), and he said to him "What are you looking for?" and he answered "I am looking for my brothers." Once he arrived there, they threw him into a pit, then took off his coat, and then sold him four times, as it is written "Thus says the Lord: For three transgressions of Israel, and for four, I will not turn away" (Amos 2:6). And when the tribes went down to Egypt, as soon as he saw them, he had compassion on them." As it is written, "And Joseph recognized them" (Genesis 42:8). "And he turned himself away from them and wept" (Genesis 42:24). Immediately, the angel descended and appeared to Joseph in the form of a man, and he said to him, "Why do you have mercy on these people? Don't you know how much they have troubled you? They threw you into a pit and sold you four times. He began to accuse them and said to Joseph, "Immediately he revealed himself to them" (Genesis 45:1). He said to them, "Don't you know that I am a magician? I take the cup, smell it, and make myself a magician. He said to them, "I know that you are spies, but if you are honest, then you are finished." (Genesis 42:19). When they came to Jacob and said to him, "What do you think the king of Egypt said to us? He is not merciful to us." Only one person knows where he sent us from, and he stands and accuses us before him, as it is written, "The man said, 'Your servant, our lord, has asked us about our family'" (Genesis 43:7). For the man said, "You are spies" (Genesis 42:14). He said to them, "There is a man who accuses you, so be kind to him, as it is written, 'And Almighty God will give you mercy before the man' (Genesis 43:14), and not only before this man, but before all nations, as it is written, 'give them compassion before those who carried them captive.' (I Kings 8:50)"

“[Potiphar...an Egyptian man,] purchased him [from the Ishmaelites]” – those who were acquired were acquiring. (The Ishmaelites descend from Hagar, Sarah’s maidservant, and the Egyptians descend from Ḥam, of whom it is stated: “A slave of slaves he shall be to his brothers” (Genesis 9:25), and they were the ones purchasing and selling Joseph.) All slaves damage the household of their masters. But this one – “the Lord blessed the house of the Egyptian for Joseph’s sake” (Genesis 39:5). All slaves are suspected of robbery, but this one: “Joseph collected all the silver…[Joseph brought the silver to Pharoah’s house]” (Genesis 47:14). All slaves are suspected of licentiousness, but this one: “But he did not heed her” (Genesis 39:10). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: All slaves, their master feeds teruma to their slaves, but this one fed his master teruma, as Rabbi Yehoshua ben Korḥa said: Elazar took a wife from the daughters of Joseph. (Joseph was married to Potiphar’s daughter, so Potiphar’s granddaughter married Elazar, the son of Aaron, and ate teruma.) Potiphar is “Potifera” (Genesis 41:45). Potiphar – because he would fatten [mefatem] calves for idol worship. Potifera – because he would defecate [pore’a atzmo] for idol worship. (Defacation in front of the idol of Baal Peor was a form of its worship (see Sanhedrin 60b). ) When the bull [par] (Joseph, who was likened to a bull; see Deuteronomy 33:17.) descended there, [Potiphar] became wealthy. (Translation follows Matnot Kehuna. Alternatively, he became an officer, or a eunuch. ) “The official of [seris] Pharaoh” – he was castrated [nistares]. This teaches that [Potiphar] purchased [Joseph] only for intercourse, but the Holy One blessed be He castrated him. This is analogous to a she-bear that was killing its master’s children. He said: ‘Break its teeth.’ So, it teaches that [Potiphar] purchased him only for intercourse, and the Holy One blessed be He castrated him. That is what is written: “For the Lord loves justice [and does not forsake] His pious ones [ḥasidav]” (Psalms 37:28). Ḥasido is written. (The word ḥasidav is written with only one vav, such that it can be read ḥasido, “His pious one,” in singular. It should be noted however that the Masoretic text of Psalms actually has the word ḥasidav with two vavs. The midrash here cites a different tradition. Alternatively, in Midrash Shmuel the version of the text cites I Samuel 2:9 rather than Psalms, and in that verse the word in fact appears as ḥasido, with one vav (Etz Yosef). ) Who is that? It is Joseph. “They are guarded forever, while the seed of the wicked is cut off” (Psalms 37:28) – this teaches that [Potiphar] purchased him only for intercourse, and the Holy One blessed be He castrated him. “Potiphar…an Egyptian man, purchased him [from [miyad] the Ishmaelites]” – a clever man. What was his cleverness? He said: In every place, a German sells a Cushite, (A white man sells a man of dark complexion (Matnot Kehuna). ) but here, a Cushite is selling a German? This is no slave. He said to them: ‘Bring me a guarantor,’ as the term “from [miyad]” is nothing other than a guarantor, just as it says: “I will guarantee him, [from me [miyadi] you can demand him]” (Genesis 43:9). That is why it says: “From [miyad] the Ishmaelites.” Rabbi Levi said: A slave purchased, the son of a maidservant sold, and a free man was a slave to both of them. (Potiphar, the Egyptian, was a descendant of Canaan, who was cursed by Noah to be a slave (see Genesis 9:25). The Ishmaelites were sons of Hagar, described as a maidservant to Sarah (see Genesis 16:2). Joseph was, by birth, a free man. )

“It was at the conclusion of two years.” “In all toil there is advantage, but lips’ talk is only for detriment” (Proverbs 14:23). Rabbi Shimon bar Abba said: Like the difference between one who drinks hot water and one who drinks cold. (Even the toil of heating water brings an advantage, as hot water was considered more healthy to drink (Etz Yosef). ) “But lips’ talk is only for detriment.” (If someone just talks and does not take action, he will suffer. ) There was a certain bone gatherer in Tzippori, some say he was Rabbi Shimon bar Abba. When he would see black bones, he would say, these are drinkers of water; red, these are drinkers of wine; white, these are drinkers of hot water. Another matter, “in all toil there is advantage” – from all the suffering Joseph underwent with his master’s wife, he gained an advantage. How so? He took her daughter. (Joseph married Asenat, daughter of Potifera (Genesis 41:45), and Potifera is identified by the Sages as Potiphar (see Bereshit Rabba 86:3). ) “But lips’ talk is only for detriment” – because he said to the chief butler: “Remember me…and mention me” (Genesis 40:14), two years were added for him, (Joseph spent an additional two years in prison. ) as it is stated: “It was at the conclusion [of two years].”

“Pharaoh called Joseph's name Tzafenat Paane’aḥ and he gave him Asenat, daughter of Potifera, priest of On, as a wife. Joseph went out over the land of Egypt” (Genesis 41:45). “Pharaoh called Joseph's name Tzafenat Paane’aḥ” – Rabbi Yoḥanan said: He reveals hidden matters [tzefunot] and it is easy [noḥot] for him to state them. Rabbi Ḥizkiya said: With knowledge, he reveals hidden matters [tzefunot], and assuages [meniaḥ] the spirit of people with them. The Rabbis say: Tzadi – seer [tzofeh]; peh – redeemer [podeh]; nun – prophet [navi]; tav – supporter [tomekh]; Peh – interpreter [poter]; ayin – clever [arum]; nun – understanding [navon]; ḥet – prognosticator [ḥozeh]. (These are the Hebrew letters that spell Tzafenat Paane’aḥ.) “Joseph was thirty years old as he stood before Pharaoh, king of Egypt. Joseph came out from before Pharaoh, and he passed through the entire land of Egypt” (Genesis 41:46). Rabbi Aḥa said: You came to reveal that you are the son of the hidden one. (Rachel was hidden when Jacob and his family confronted Esau, as the midrash will go on to explain. ) Regarding them all, it is written: “The maidservants approached” (Genesis 33:6); “Leah, too, approached…” (Genesis 33:7). But regarding Joseph it is written: “Then Joseph and Rachel approached” (Genesis 33:7). Joseph said: ‘This wicked one has a covetous eye…’ (Joseph did not want Esau to direct his eyes at Rachel, and therefore he stood tall and obscured her (see Bereshit Rabba 78:10).) The Holy One blessed be He said to him: ‘You obscured your mother from sight and stood tall. I will repay you and elevate you’ – “Joseph was thirty years old [as he stood before Pharaoh]” (Genesis 41:46).

Although R. Yehoshua ben Levi’s teaching – the basis for R. Shmuel bar Nahman’s interpretation – may strike us as strange, we should note that it receives strong, if indirect, support from a number of other midrashic sources. For example, Genesis Rabba 87:4 tells us that Potiphar’s wife followed the contemporary custom of consulting astrologers about the purchase of slaves, and consulted an astrologer about Yosef. Genesis Rabba 86:2 states that Potiphar, Yosef’s master, is identical with Potiphera, the father of Asnat who becomes Yosef’s wife (Genesis 41:45). Genesis Rabba 89:2 repeats this tradition.

"Until the appointed time, his word had not yet come. Rabbi Chiya bar Abba and the rabbis disagreed. One said, 'Until Joseph's word comes to pass,' while the other said, 'Until the word of the Holy One, blessed be He, comes to pass, which Joseph said to the chief butler (Genesis 40:14), "But think of me when it is well with you." The Holy One, blessed be He, said to him, "You spoke truthfully; you will live another two years," as it says (Genesis 41:1), "After two years of time." Therefore, "Until the appointed time, his word had not yet come." The king sent and released him, and he was put in charge of his household. Rabbi Levi said in the name of Rabbi Yochanan ben Saul, "Joseph said to them, 'What do you think, that the Holy One, blessed be He, would not let me taste of what my grandfather Jacob blessed, saying (Genesis 27:29), "Let peoples serve you, and nations bow down to you"? Therefore, as it says (Genesis 41:40), 'And Joseph ruled over the land.' 'Put him in charge of his household, to bind his princes at his pleasure; and teach his elders wisdom' (Psalms 105:21-22)." Another explanation is that his rulership is alluded to in the verse (Genesis 41:45), "Pharaoh called Joseph's name Zaphenath-paneah and gave him to wife Asenath the daughter of Potiphera." And he ruled over his people, and the Egyptians strengthened him. Rabbi Shimon ben Lakish said, "What is this matter comparable to? It is like two officials who are in the palace, one is great and the other is also great, but one is greater than the other. It is also like two mighty warriors, one is mighty and the other is also mighty, but one is mightier than the other. Their hearts were turned against him." Rabbi Chiya said in the name of Rabbi Yochanan, and Rabbi Yudan said in the name of Rabbi Yehozadak, "Yesterday (Genesis 45:16), 'The voice was heard,' etc., and Pharaoh was pleased with him. Now their hearts were turned against him (Exodus 1:8), 'And there arose a new king over Egypt.'"

Rabbi Eliezer said: Leah bare her sons after seven months, and in seven years there were born unto Jacob eleven sons and one daughter. And all of them were born, each with his partner with him, except Joseph, whose partner was not born with him, for Asenath, the daughter of Dinah, was destined to be his wife, and (also) except Dinah, whose partner was not born with her. She said: This child is (according to) justice and judgment, therefore she called her name Dinah.

What did (Jacob) do? He wrote the Holy Name upon a golden plate, and suspended it about her neck and sent her away. She went her way. Everything is revealed before the Holy One, blessed be He, and Michael the angel descended and took her, and brought her down to Egypt to the house of Potiphera; because Asenath was destined to become the wife of Joseph. Now the wife of Potiphera was barren, and (Asenath) grew up with her as a daughter. When Joseph came down to Egypt he married her, as it is said, "And he gave him to wife Asenath the daughter of Potiphera priest of On" (Gen. 41:45).

הוא והושע בן נון, “he and Joshua son of Nun;” They had both been commanded by G-d in chapter 31,14: “present yourselves in the Tent of Meeting and I will issue a command.” There is also another occasion when G-d commands Moses and Joshua simultaneously, to write down Moses’ parting song/poem for the people (in verse 19 chapter 31.) Why does the Torah here call Joshua by his birth name Hoshea? It is the custom of kings to instruct their servants in this manner Compare Joseph in Genesis 41,45, or Daniel and Chananiah, Mishael, and Azaryah being commanded by the king to change their Hebrew names (Daniel 1,7). In this instance, now that Joshua has become the King of the Israelites, he is addressed again by his original name of Hosea. Nonetheless, seeing the people had been used to his name Joshua already, this name is used in Scripture in most instances.

ותקרא שמו משה, “she named him: ‘Moses.’” If you were to ask how she, the Egyptian gave him a Hebrew name? We have to answer that in fact she gave him an Egyptian name which was the equivalent of the word משה in Hebrew. The Torah contented itself with giving us his Hebrew name. An alternate interpretation: Pharaoh’s daughter had learned Hebrew after the Hebrews had come to Egypt and had made up a large percentage of the population. [Since Moses was born 130 years after Yaakov had come to Egypt, she had never known an Egypt without Hebrews. Ed.] Pharaoh had even given Joseph a Hebrew name as we know from Genesis 41,45.

What then is Jewish about Jewish leadership? Clearly, not everything is. The Torah candidly acknowledges our indebtedness to other sources of wisdom. It was Moses’ father-in-law, Yitro, a Midianite priest, who taught him a fundamental lesson in leadership – how to delegate. Jews were not the first people to have priests or kings. The first priests we encounter in the Torah were not members of the covenantal family: Abraham’s contemporary, Melchizedek, described as “a priest of the most high God” (Gen. 14:18), Potiphera, Joseph’s Egyptian father-in-law, a “priest of On” (Gen. 41:45), and Yitro himself. As for kings, the Torah foresaw that the Israelites would one day say, “Let us set a king over us like all the nations around us” (Deut. 17:14).

ויקרא אלוקים ליום אור, you may ask yourself what possible need there was for G’d to call this light “day” already at the time He created it; however this is the way Moses worded it when he wrote down the Torah. Whenever, in Scriptures, G’d is recorded as mentioning “day” and “night,” as for instance in Genesis 8,22, where He made the promise that “henceforth the alternating manifestations of day and night will not cease to occur regularly,” יום ולילה לא ישבותון, this is a reference to the original light created on the first day. G’d always called this “light” “night and day.” Similarly, every time in this chapter when we encounter the expression ויקרא אלוקים, as well as when we read in Numbers 13,15 ויקרא אלוקים להושע בן נון יהושע, whereas the same man as representative of the tribe of Ephrayim had been referred to as הושע only 7 verses earlier as הושע. This was the same man, who, previously, when he appeared in his position of Moses’ personal valet was already known as יהושע, (Exodus 24,13) It is customary among kings that when they appoint a person to a position of eminence to signal this by changing the name of such a person. One well known example of this is Pharaoh calling Joseph צפנת פנח upon appointing him as viceroy of Egypt (Genesis 41,45) Other such examples are found in Daniel 1,7, etc.

ויקרא משה להושע בן נון יהושע, this does not mean that the people from then on called this man Joshua. It means that the man who had been referred to as Hosheah son of Nun in his father’s house was the one whom Moses now referred to as Joshua. The change had occurred already at the time when Moses appointed this man to be his personal valet. It was customary to change the names of people who were promoted in rank. We find this the first time when Pharaoh changed Joseph’s name to Tzofnat Paneach (Genesis 41,45) We find it again in Daniel 1,6 when Nevuchadnezzar’s chief officer changed Daniel’s name to Belteshazzar. This had been a reference to a Babylonian idol so named. The first time Joshua’s name had been changed was in Exodus 24,13.

הכהנים mean THE PRIESTS. The term כהן always means one who ministers to Deity except in those cases where it denotes one of high rank, e.g. (Exodus 2:16) “Jethro the chief of (כהן) Midian” and (Genesis 41:45) “the chief of (כהן) On”).

and he changed his name to Jehoiakim It is the custom of kings and princes to bestow a by-name upon their servants as they wish. An example is (Gen. 41:45): “And Pharaoh named Joseph, etc.,” and so (Num. 13:16): “and Moses called Hoshea the son of Nun, Joshua,” and so, (Dan. 1:7): “Now the chief officer gave them names, etc.” All this is to make known that he rules over him to name him as he desires.

princes Heb. כהנים, like (Exod. 3:1), “the prince (כהן) of Midian”; (Gen. 41:45), “the prince (כהן) of On.”

A participle — the one actually doing service. . . This is because the term הכהן must be connected to תחתיו מבניו . For if it is connected to ילבשם , and means, “The priest shall wear them,” then תחתיו would be without meaning. i.e., it would not be referring to anything. But since הכהן and תחתיו are connected, this shows that [regarding Aharon and his sons,] the term כהן is “a participle — the one actually doing service.” For if the term כהן mentioned here means someone with a prominent position, as in the following verses — מדין כהן (2:16), כהן און (Bereishis 41:45), בני דוד כהנים (Shmuel II 8:18) — תחתיו would not follow it. It is not idiomatic to say המלך תחתיו , or השר תחתיו , but rather המלך אשר יהיה תחתיו , or ימלוך תחתיו . Therefore, [if הכהן meant someone with the prominent position of “priest,”] the verse would be elliptic. [However, if הכהן means “the one actually doing service,” and it is as if it said המשרת , then הכהן connects smoothly with [the next word,] תחתיו . Therefore Rashi says: “It is for this reason that the mark of the intonation is a תביר , which connects it to the next word,” and not to the preceding word ילבשם . This is because a תביר does not [necessarily] connect to [the preceding mark of] דרגא . See Kitzur Mizrachi.

He resurrects the dead and heals the sick… The sages of blessed memory state during the resurrection of the dead, a person returns just as he was. If he departed lame, he will return lame143 (143 Tanchuma, Vayigash 8:2) so that the members of his household will recognize him. Afterwards, the Holy One will heal his wounds. Then, “the lame shall leap like a deer.” (Is. 35:6) This is alluded to in this passage, He resurrects the dead and heals the sick. Thus, after resurrecting the dead God heals their maladies, but when they first arise they will arise as they left. It then says, He gives sight to the blind, strengthens the bent, gives speech to the mute. This might be related to the statement in Sefer HaYashar144 (144 Sefer haYashar (ספר הישר) is a medieval midrash, also known as the Toledot Adam and Divrei haYamim heArukh. The Hebrew title "Sefer haYashar" might be translated as the "Book of the Correct Record" - but it is known in English translation mostly as The Book of Jasher following English tradition. Its author is unknown. It was written some time between the ninth and the sixth century) : When the wife of Potifar told her husband that Josef tried to rape her and Potifar’s anger burned so much he wanted to kill Joseph. Just then an infant who was only a few months old and still in the crib opened his mouth and told the real story. He said just the opposite - she tried to force him to have relations and he did not want to go along with her because of his fear of Potifar and the members of his household. In this way the infant saved Joseph the righteous. They still put Joseph in prison, however, for appearance sake. This also happened in ancient Jerusalem during the time of Kalonymous who is buried there. The Ishmaelites killed a young Arab boy and then threw his body in the courtyard of the synagogue at night so that those who hated the Jews would kill them. Rabbi Kalonymus did what he did and prayed to God so that the child who was killed opened his mouth and told the people what had happened, who had killed him and had thrown him in the courtyard. In this way Israel was saved by Rabbi Kalonymus, the miracle worker. The statement says, He give speech to the mute and explains hidden things,145 (145 See Genesis 41:45 where Joseph is named Tzafnach Paneach. Rashi interprets this name to mean, “Explainer of hidden things.” The story of the child who reveals the truth of what happened to Joseph is the origin of the name.) just as the little boy revealed this mystery and saved Israel.

[78] And everyone who has accepted the citizenship of the body, and the name of such is Joseph, chooses for his father-in-law the priest and devotee of Mind.  For Moses says that Pharaoh “gave him Asenath, daughter of Potiphera, priest of Heliopolis” (Gen. 41:45).

[89] Not so with the controller of bodily necessaries, Joseph. For he changes his name and receives the title of Psonthomphanech  (Gen. 41:45) from the king of the country. The meaning of this also needs explanation. Joseph is by interpretation “addition,” and conventional goods are an adjunct of natural goods. The former are such as gold, silver, chattels, revenues, services of menials, abundant stocks of heirlooms and furniture and all other luxuries, and the instruments of pleasure ready to hand in numberless forms.

The continuation of that verse states: “And Potiphar, an officer [seris] of Pharaoh’s, the captain of the guard, an Egyptian, bought him from the hand of the Ishmaelites, who had brought him down there” (Genesis 39:1). Rav says: He purchased the handsome Joseph for himself, for the intended purpose of homosexual intercourse, but was unable to fulfill his desires, as the angel Gabriel came and castrated Potiphar [seireso]. Then Gabriel came again and further mutilated him [fero] in the same part of his body. This is alluded to in the verses that write Potiphar’s name differently: Initially, it is written “Potiphar” (Genesis 39:1) and in the end it is written “Potiphera” (Genesis 41:45). The change in his name indicates that a part of himself was mutilated.

The chief officer gave them new names; he named Daniel Belteshazzar, Hananiah Shadrach, Mishael Meshach, and Azariah Abed-nego.

The young men of Aven (Aven Elsewhere called “On”; cf. Gen. 41.45, 50; 46.20.) and Pi-beseth shall fall by the sword, and those [towns] (those [towns] Or “those [women of the towns]”; cf. Kimhi.) shall go into captivity.

Pharaoh gave Yoseif the name Tzafnas Paneiach [the man to whom hidden things are revealed], and he gave him Osnas, the daughter of Poti Phera, priest [chief] of On as a wife. Yoseif [then] went out over the land of Egypt.

And Pharoh called the name of Joseph, The man who revealeth mysteries. And he gave him Asenath, whom Dinah had borne to Shekem, and the wife of Potiphera prince (Rabba) of Tanis had brought up, to be his wife. And Joseph went forth ruler over the land of Mizraim.

ויעבור בכל ארץ מצרים, he traversed the whole land of Egypt. This was in order to familiarise himself with all the fields, to gather information about where to establish silos, etc.

ויצא יוסף מלפני פרעה, instead of remaining standing at Pharaoh’s side, like the other ministers, he left to set about doing his job.

ויעבר בכל ארץ מצרים, he did not travel for pleasure but in the course of his new duties he had to traverse the whole country. His task consisted primarily of supervising that his instructions were being carried out.

בן שלושים, and old enough to assume the burden of high office.

ויעבר בכל ארץ מצרים. In order to supervise the storage facilities in the cities and to organize matters. We find the prophet Samuel as traveling the length and breadth of the country instead of waiting for the people to come to him in Samuel I 7,16, וסבב בית אל...והמצפה, “and he made the rounds (annually), starting at Bet El and finishing at Mitzpah, his home.”

Joseph was thirty years old as he stood before Pharaoh king of Egypt. Thirteen years had passed since his original dreams, due to which he was sold and exiled from his land (37:2). Since that time his status had changed beyond recognition. Joseph came out from before Pharaoh, and he passed through the entire land of Egypt in order to put into practice his advice to Pharaoh.

ויצא יוסף , “Joseph went forth.” This refers to Joseph’s reputation which spread all over the land. The word ויצא is used in a similar context in Ezekiel 16,14 ויצא לך שם בגוים, “your fame went forth among the nations.” Alternately, Joseph went on a whirlwind tour of Egypt, a country that he had been totally unfamiliar with up until then.

THE term ‘amad (he stood) is a homonym signifying in the first instance “to stand upright,” as “When he stood (be-‘omdo) before Pharaoh” (Gen. 41:46); “Though Moses and Samuel stood (ya‘amod)” (Jer. 15:1); “He stood by them” (Gen. 18:8). It further denotes “cessation and interruption,” as “but they stood still (‘amedu) and answered no more” (Job 32:16); “and she ceased (va-ta‘amod) to bear” (Gen. 29:35). Next it signifies “to be enduring and lasting,” as, “that they may continue (yo‘amedu) many days” (Jer. 32:14); “Then shalt thou be able to endure (‘amod)” (Exod. 18:23); “His taste remained (‘amad) in him” (Jer. 48:11), i.e., it has continued and remained in existence without any change: “His righteousness standeth for ever” (Ps. 111:3), i.e., it is permanent and everlasting. The verb applied to God must be understood in this latter sense, as in Zechariah 14:4, “And his feet shall stand (ve-‘amedu) in that day upon the Mount of Olives” (Zech. 14:4), “His causes, i.e., the events of which He is the cause, will remain efficient,” etc. This will be further elucidated when we speak of the meaning of regel (foot). (Vide infra, chap. xxviii.) In the same sense is this verb employed in Deuteronomy 5:28, “But as for thee, stand thou here by me,” and Deuteronomy 5:5, “I stood between the Lord and you.”

“Pharaoh called Joseph's name Tzafenat Paane’aḥ and he gave him Asenat, daughter of Potifera, priest of On, as a wife. Joseph went out over the land of Egypt” (Genesis 41:45). “Pharaoh called Joseph's name Tzafenat Paane’aḥ” – Rabbi Yoḥanan said: He reveals hidden matters [tzefunot] and it is easy [noḥot] for him to state them. Rabbi Ḥizkiya said: With knowledge, he reveals hidden matters [tzefunot], and assuages [meniaḥ] the spirit of people with them. The Rabbis say: Tzadi – seer [tzofeh]; peh – redeemer [podeh]; nun – prophet [navi]; tav – supporter [tomekh]; Peh – interpreter [poter]; ayin – clever [arum]; nun – understanding [navon]; ḥet – prognosticator [ḥozeh]. (These are the Hebrew letters that spell Tzafenat Paane’aḥ.) “Joseph was thirty years old as he stood before Pharaoh, king of Egypt. Joseph came out from before Pharaoh, and he passed through the entire land of Egypt” (Genesis 41:46). Rabbi Aḥa said: You came to reveal that you are the son of the hidden one. (Rachel was hidden when Jacob and his family confronted Esau, as the midrash will go on to explain. ) Regarding them all, it is written: “The maidservants approached” (Genesis 33:6); “Leah, too, approached…” (Genesis 33:7). But regarding Joseph it is written: “Then Joseph and Rachel approached” (Genesis 33:7). Joseph said: ‘This wicked one has a covetous eye…’ (Joseph did not want Esau to direct his eyes at Rachel, and therefore he stood tall and obscured her (see Bereshit Rabba 78:10).) The Holy One blessed be He said to him: ‘You obscured your mother from sight and stood tall. I will repay you and elevate you’ – “Joseph was thirty years old [as he stood before Pharaoh]” (Genesis 41:46).

(Exod. 9:13:) GO EARLY IN THE MORNING. This text is related (to Prov. 22:29): DO YOU SEE SOMEONE DILIGENT AT HIS WORK?… (Exod. R. 11:1; PR 6:2.) Rabbi Judah and Rabbi Nehemiah disagree. R. Judah says: It is speaking about Joseph. When he was sold into Egypt, he was diligent in his work (according to Gen. 39:11): AND HE CAME INTO THE HOUSE (of Potiphar) TO DO HIS WORK. (Prov. 22:29, cont.:) HE SHALL STAND BEFORE KINGS. This is Joseph. What is written about him (in Gen. 41:46)? Now Joseph was thirty years old [when he stood before Pharaoh, the king of Egypt]. (Prov. 22:29, cont.:) HE SHALL NOT STAND BEFORE THE OBSCURE. This refers to Potiphar's wife. (Cf. Cant. R. 1:1:1, according to which the obscure (literally: darkened) one is Potiphar, whose eyes the Holy One darkened by making him a eunuch. See Gen. 37:36, part of which can be translated, POTIPHAR, A EUNUCH OF PHARAOH.)

Rabbi Elazar, son of 'Azariah, said: Is it not so that the Israelites did not dwell in Egypt except for 210 years? But in order to teach thee, know that this is so, come and see; for when Joseph went down to Egypt he was seventeen years old, and when he stood before Pharaoh he was thirty years old, as it is said, "And Joseph was thirty years old when he stood before Pharaoh, king of Egypt" (Gen. 41:46). And the seven years of plenty, and the two years of famine, behold, they are nine-and-thirty years (in all). And Levi, the son of Jacob, was six years older than Joseph, and when he went down to Egypt he was forty-five years, and the years of his life in Egypt were ninety-two years; behold, all of them (amount to) 137 years, (as it is said,) "And the years of the life of Levi were an hundred thirty and seven years" (Ex. 6:16). On his going down to Egypt, his wife bare unto him Jochebed, his daughter, as it is said, "And the name of Amram's wife was Jochebed" (Num. 26:59), and she was 130 years when she bare Moses, (as it is said,) "And Moses was fourscore years old when he stood before Pharaoh" (Ex. 7:7). || Behold, (the total is) 210 years in all. And thus it says, "And they shall serve them; and they shall afflict them four hundred years" (Gen. 15:18).

Our forefather Jacob was 63 when he was blessed. Ishmael died at that time as is written, "Esau saw that Isaac had blessed...Jacob listened to his father...Esau saw [the Canaanite women] were bad [in the eyes of Isaac]...Esau went to Ishmael..."(Genesis 28:9). There seems no need for the verse to state "sister of Nebaioth." What do we learn from the fact that it says "sister of Nebaioth"? We learn that Ishmael died and Nebaioth [Ishmael's firstborn therefore] married off his sister to Esau. Jacob our forefather hid [from Esau] 14 years in the land of Israel and served Eber. Eber died two years after Jacob went to Aram-Naharaim. [Jacob] left and went to Aram-Naharaim and he was found by the well when he was 77 years old and he was in Laban's house for 20 years: 7 before he married any matriarchs, 7 from when he married in the Matriarchs and 6 years after the 11 tribes and Dinah were born. It comes out that all the tribes were born in seven years besides Benjamin. Each and every one each 7 months. He left Aram-Naharaim and came to Succoth and stayed there 18 months as is written "And Jacob went to Succoth" (Genesis 33:17). He left Succoth and went to Bet El and made 6 new encampments close to the place.

And in the morning the king commanded all the people of Egypt to bring unto Joseph offerings ‎and gifts, and whosoever transgressed the words of the king shall die. And they erected a ‎great platform in the streets of the city, and they spread cloth over it, and whosoever brought ‎anything unto Joseph had to place it on that platform. And all the people of Egypt brought ‎their gifts to that place, one a golden earring, and one a ring, and different ornaments of gold ‎and silver and of onyx stones, and of bdellium, they cast upon the platform, every one ‎according to what he possessed. And Joseph took all these things and put them into his ‎treasures. And all the princes and governors of the king's provinces exalted Joseph, and they ‎like wise brought him many gifts when they saw that the king had selected him for his second. ‎And the king sent unto Potipheira, son of Archiron, the priest of Ou, and he took Osnath his ‎youngest daughter, and he gave her unto Joseph for wife. And the maiden was of very comely ‎appearance, a virgin whom no man ever knew; and Joseph took her for his wife. And the king ‎said unto Joseph: I am Pharaoh, and without thee shall no man lift up his hand or foot to go out ‎or to come in, among all my people in all the land of Egypt. And Joseph was thirty years old ‎when he stood before Pharaoh, and Joseph went out from the presence of the king and he ‎was second of the king in Egypt. And the king gave unto Joseph one hundred servants to wait ‎on him in his house, and Joseph like wise sent and purchased many servants to be in the ‎house of Joseph. And then Joseph built unto himself a grand house like the palace of a king, ‎before the court of the king's residence. And in that house he made a large temple, very fine ‎in appearance, and very commodious to dwell in. Three years Joseph was in preparing these ‎things. And Joseph made unto himself a very costly throne of gold and of silver in abundance, ‎decked with onyx stones, and with bdellium, and he made upon it the likeness of the whole ‎land of Egypt, as also the likeness of the river of Egypt, which watereth all the land of Egypt. ‎Joseph dwelt securely in his house, upon the throne that he made unto himself, and the Lord ‎still increased the wisdom of Joseph. And all the inhabitants of Egypt, the servants of Pharaoh, ‎as well as the princes, loved Joseph exceedingly, for this was destined by the Lord concerning ‎Joseph. The Lord was with Joseph, and he increased continually in greatness, and his fame ‎spread throughout the earth. And Joseph had an army of warriors ready to march into the ‎field, to the number of forty thousand and six hundred men, all capable to give assistance unto ‎the king and unto Joseph against any enemy, besides he had all the princes of the king and his ‎servants and the inhabitants of Egypt beyond number. And Joseph gave unto his heroic men ‎and unto all his hosts, shields and spears and helmets and sling stones.‎

The allusion to the study (למוד) of Torah is found in the letter ל. There are four letters in the alphabet which contain the letter ל when spelled out: אל"ף, גימ"ל, דלי"ת, למ"ד. The ל in the letter אל"ף alludes to Jacob, who is the "big" א of Adam, as we have pointed out earlier. He is the שר ואלוף ושורש העולם, the Prince, the Champion, the root of the whole world. The letter ל in the גימ"ל alludes to Levi, who was the third son born to Leah. This tribe may be considered as associating Torah study already with its formation within the mother's womb. Moses, who represents Torah more than anyone else, was also the third child of his mother. He handed us the Torah in the third month, a Torah intended for a people divided into the three groups of כהן-לוי-ישראל, viz. Shabbat 88a. [This allusion is expanded even further in the Talmud. Ed.] The letter ל in the דלי"ת alludes to Yehudah who was the fourth son of Leah. He provided the fourth leg of G–d's Throne. When the letter ל is spelled as a word, we have the word למוד, study, the essence of Torah. This is an allusion to Joseph who represents the "crown" of Torah. Another way of viewing the letter ל is to focus on its numerical value, i.e. 30 ,שלושים. When Joseph attained his position of power the Torah describes him as בן שלושים שנה בעמדו לפני פרעה, "Thirty years old when he stood before Pharaoh (41,46). Thus the mystical dimension of the letter ל is the "crown" of Torah. The Torah reports (Exodus 13, 19) that Moses took the bones of Joseph, (when the Jews left Egypt. He fulfilled a promise given to Joseph on oath by his surviving brothers.) the word for "bones" in Hebrew being the same as the word for "essence," i.e. עצם. The Torah's report then has a dual meaning, i.e. Moses took Joseph's essence with the Jewish people when they left Egypt. Having acquired Joseph's essence, Moses was later able to give the Jewish people the Torah. To come back to the roots.

From the same source, Rabbi Levi said: One should always anticipate fulfillment of a good dream up to twenty-two years after the dream. From where do we derive this? From Joseph, as it is written in the story of Joseph’s dream: “These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren” (Genesis 37:2); and it is written: “And Joseph was thirty years old when he stood before Pharaoh King of Egypt” (Genesis 41:46). From seventeen to thirty how many years are they? Thirteen; and add seven years of plenty and two of famine; the total is twenty-two and only then was the dream fulfilled when his brothers came and bowed down to him.

If we calculate these sixty-three years and the fourteen until Joseph was born, this means that Jacob should have been seventy-seven at the time of Joseph’s birth. And it is written: “And Joseph was thirty years old when he stood before Pharaoh” (Genesis 41:46). This indicates that Jacob should have then been at least a hundred and seven years old when Joseph was thirty. Add the seven years of plenty and the two of famine, and this would then indicate that Jacob should have been a hundred and sixteen years old when he arrived in Egypt in the second year of the famine.

Yoseif was thirty years old when he stood before Pharaoh, king of Egypt. Yoseif left Pharaoh’s presence, and traversed throughout the entire land of Egypt.

And Joseph was a son of thirty years when he stood before Pharoh, king of Mizraim. And Joseph went out from Pharoh, and passed, a prince and a ruler, through all ,the land of Mizraim.

לקמצים, “in fistfuls.” Joseph’s overseers took a fifth of a fistful, even of the last fistful remaining in the farmer’s barn, as part of the grain to be stored for the future.

ותעש הארץ. “the earth produced.” This is a reference to the crops the earth produced during the seven years of plenty The root עשה is often associated with crops as we find in Leviticus 25,21 וצויתי את ברכתי לכם ...ועשת את התבואה, “and I will direct My blessing toward you and it (the earth) will produce the crop sufficient for three years.”

לקמצים, “by the handfuls.” The word‘s meaning is similar to לגמצים, i.e. ”digging a pit.” The letter ק is interchangeable with the letter ג. when the letters גיכ'ק are involved. Another example is ויציקו את ארון האלו-הים, “and they set down the Ark of G’d.” the word ויציקו is equivalent to ויציגו. as we know it from Genesis 43,9 והצגתיו לפניך ”I will make him stand upright in your presence (bring him back safely).”

ותעש הארץ, the earth produced harvests לקמצים, even a single kernel produced many handfuls. [possibly by “kernel” the author refers to a kernel of seed. Ed.]

‘LIKMATZIM’ (HANDFULS). They stored up the grain handful upon handful, fist by fist. This is the language of Rashi. Onkelos translated it as, “into store houses,” since excavations made in the earth for storage or other purposes are called ‘kmatzim.’ He is hid now in one of ‘hap’chothim’ (the pits), (II Samuel 17:9.) Jonathan translated, “in one of the kumtza.” Similarly, he always translated the term pachath as kamtza, which is related to the expression, He that diggeth ‘gametz’ (a pit), (Ecclesiastes 10:8.) as the letter gimmel serves here as kuph, just as it serves as a kaph in the following verses: Never lacking in ‘hamazeg’ (mingled wine), (Song of Songs 7:3.) the word hamazeg being derived from the term, ‘Mas’cha’ (She hath mingled) her wine; (Proverbs 9:2.) ‘v’chano’ which Thy right hand hath planted, (Psalms 80:16. Translated: ‘And of the stock’ which Thy right hand hath planted. But Ramban explains it as: “And of the garden, etc.”) which is like ganoh (garden); ‘vayisachru’ the fountains of the murmuring deep, (Above, 8:2.) which is like vayisagru (and they were closed); To their native land (‘m’churatham’); (Ezekiel 29:14 (m’churatham); 16:3 (m’chorotayich).) Thy origin (‘m’chorothayich’) and thy birth; (Ezekiel 29:14 (m’churatham); 16:3 (m’chorotayich).) And I will give over (‘v’sikarti’) Egypt. (Isaiah 19:4.) In all of these cases the kaph and the gimmel are alike. The kuph and the kaph are often alike, as in kova and chova, (both meaning “hat”); (I Samuel 17:38 (kova); 17:5 (chova).) ‘tikein’ (he set in order) many proverbs, (Ecclesiastes 12:9.) the word tikein being like the term sichein in the verse, Who has directed (‘sichein’) the spirit of the Eternal? (Isaiah 40:13.) Our Rabbis have said in connection with the term jewelry: tachshitim and takshit. Similarly, it is said, ‘Vayatziku’ (And they set down) the ark of G-d — but Abiathar went up — until all the people hath passed out of the city, (II Samuel 15:24.) and the Targum translates: “And they put down the ark,” thus making vayatziku as vayatzig, just as it is said concerning it, And they brought in the ark of the Eternal, ‘vayatzigu’ (and set it) in its place, (Ibid., 6:17.) the word being derived from the expressions, ‘atziga’ (let me place) with thee, (Above 33:15.) and ‘v’hitzagtiv’ (And I will set him) before thee. (Further, 43:9.)

ותעש הארץ, it produced bountiful harvests. We find the root עשה use in the same sense in Leviticus 25,21 when the Torah describes the bountiful harvests preceding the shemittah year in the words ועשת את התבואה לשלוש השנים, “it will produce a harvest sufficient for the three years.”

לקמצים, a single stalk of grain would yield several handfuls of flour.

ותעש הארץ AND THE EARTH BROUGHT FORTH — understand it as the Targum does: the inhabitants of the land gathered. Still the word ותעש does not really lose its meaning of “doing” or “making”.

לקמצים BY HANDFULS — they stored up the grain handful upon handful, fist upon fist.

קמץ) לקמצים die Hand voll nehmen, verwandt mit כמס, bergen). Wo sonst nur eine einzige Frucht stand, da kamen jetzt händevoll.

The word does not lose its meaning of doing, making. [Accordingly,] ותעש refers to הארץ, which made storehouses. And הארץ refers to the people of the land, as in: “When a land sins” (Yechezkel 14:12).

The earth produced, during the seven years of plenty, in abundance [ kematzim ]. The grains of a single stalk amounted to a handful [ kometz ], or several handfuls. 8 Alternatively, some explain that this means that the earth produced enough to fill the storehouses. 9 In any event, the verse expresses the fact that the yield of the land was extensive.

לקמצים, “by the handful.” Rashi translates it as “handful over handful.” Other commentators understand this as what the farmers did with the crop, i.e. they hoarded and stashed it away in anticipation of the eventual famine. Onkelos understands the expression as meaning “to store underground,” in line with excavations in the earth which are performed in order to store and preserve valuables, which are referred to as קומצין in Yonathan ben Uziel on our verse. [the Hebrew קומץ, i.e. the hollow of the hand enclosed by the middle three fingers, is also used in Aramaic as describing hollow areas, such as holes in excavated earth. Ed.]

“The earth produced, during the seven years of plenty, in abundance” (Genesis 41:47). “The earth produced, during the seven years of plenty, in abundance [likmatzim]” – Rabbi Yoḥanan said: From the reaping [kotzetz] kometz]> to the mill, (The produce could go directly from reaping to the mill, without the common intermediary processes such as threshing and winnowing. ) for savings [dekamtzeta] and not for savings. (Many commentaries argue that this phrase should not appear in the statement of Rabbi Yoḥanan. ) The Rabbis say: For savings and not for savings. (There was enough to eat, and to store away for future use. Alternatively, the produce filled the storehouses and there was even more. ) “He gathered all the food of the seven years that were in the land of Egypt, and placed food in the cities; he placed the food of the fields that were around the city in it” (Genesis 41:48). “Joseph amassed grain like the sand of the sea, very much, until one stopped counting, as it was without number” (Genesis 41:49). “He gathered all the food…he placed the food of the fields that were around the city in it” – he placed what was in the outskirts of Tiberias into Tiberias, and what was on the outskirts of Tzippori into Tzippori, (These cities are located in the land of Israel and not in Egypt; they are cited merely as examples. ) because each and every land preserves its own produce. (The produce will be better preserved when stored near the place where it was grown. ) Rabbi Neḥemya said: He placed dust and ashes in them, materials that preserve produce. The Rabbis say: If all the residents of Tiberias were to gather and eat everything that is within the boundaries of Tiberias, and all the residents of Tzippori to eat what is within the boundaries of Tzippori, each of them would get not even a handful. That is what is said: Blessing is located in the storehouses – “Joseph amassed grain like the sand of the sea, very much…” (Genesis 41:49). (When the grain was stored away it increased. This is how it was possible for the grain grown around each city to suffice for the residents of that city, without resorting to using grain grown in outlying areas further from the city. )

AND HE SHALL TAKE. Ve-kamatz (and he shall take) is related to the word li-kematzim (in heaps) (Gen. 41:47). (According to this interpretation, ve-kamatz (and he shall take) means and he shall gather.) Our sages explained that melo kumtzo means a handful. (See Menachot 9a, 18b.) Their words are true.

A kabbalistic approach: The verse tells us that the fact that I was able to leave Egypt was all for the sake of His glory and His Name. It is somewhat similar to what Moses exclaimed in the song after crossing the Sea of Reeds: זה קלי ואנוהו, a complimentary reference to the שכינה including G’d’s Highest Presence. The meaning is that the שכינה in Israel is not merely something needed for the ordinary Israelite, but it is a phenomenon necessary even in celestial circles. This is what Joshua had in mind when he said (Joshua 7,9, after the Israelites’ humiliating defeat at Ai) “and what are You going to do בעבור שמך הגדול in order to bolster Your great name?” When the Torah immediately carries on (verse 9) by writing “this shall be a sign on your hand and a remembrance between your eyes,” the idea is that the concept the Torah has revealed to us here must be commemorated by us in a tangible form, i.e. by means of the phylacteries. The word והיה is an instruction to ensure that this will be realised. We have something similar in Genesis 41,47 ותעש הארץ which Onkelos translates as וכנשו “they are to gather in.” In our situation the Torah means: “He has gathered me up for the sake of His attributes.”

ME’IL’ (ROBE). Rashi commented: (On Verse 4 above.) “This was a kind of shirt, and so also was the k’thoneth, except that the k’thoneth was worn next to the body and the me’il is a term for the upper [outer] shirt.” But this is not so, for the me’il is a garment in which one wraps oneself, just as Scripture says, and he [Samuel] is covered with a ‘me’il’, (I Samuel 28:14.) and it is further written, ‘y’atoni’ (He hath covered me) with ‘me’il’ (the robe) of righteousness, (Isaiah 61:10.) and the term atiyah (enwrapping) does not apply to a shirt, but to a garment with which one covers oneself, as it is said, ‘oteh’ (Who coverest Thyself) with light as with a garment, (Psalms 104:2.) it being associated with the term atoph (enveloping onself). And so we find: and his upper lip ‘ya’teh’ (he shall cover up, (Leviticus 13:45.) [which Onkelos renders] yitatoph. (This shows that atiyah and atoph are identical terms.) This is identical with the word kardunin (In our Rashi: kardutin.) from the Targum of Jonathan ben Uziel which the Rabbi [Rashi] mentioned [as his translation of the word me’il], for this kardunin is used for enwrapping oneself, something akin to the form of the ephod with which [the High Priest] envelops the half of his body that is towards his feet. But if a me’il was a kind of shirt [as Rashi said], then me’il and kardunin would not be alike at all. Another proof is the verse, and he seized the skirt of ‘me’ilo’ (his robe), and it rent. (I Samuel 15:27.) Thus the me’il has skirts and is not a kind of shirt. Rather, the me’il is a garment which enwraps the whole body from the neck downwards to the feet of the person, and has no sleeves at all. Now in other me’ilim there is a piece of garment for the neck, covering the whole of it, and sewed on [with a needle], this garment being called pi me’il (the hole of the robe), but with reference to this me’il Scripture commanded that it be woven together with the robe. (Verse 32.) The me’il is entirely slit frontwise till the bottom, and he put his head through the hole on top; thus the neck [of the priest] is enwrapped with the hole of the me’il, and in front of him are the two skirts with which he covers or uncovers himself at will — something like [our] cloak which has no head-tire. Now since the seam divides the front part of the me’il and separates it all the way downwards, therefore the term atiyah (enwrapping) is always used in connection with it [as explained above]. Nor do I know either (I.e., “in addition to that which I did not understand in Rashi’s definition of the me’il [as explained above], I also do not know why etc.”) why the Rabbi [Rashi] made the bells independent objects, stating that there was one bell between every two pomegranates. (Rashi, Verse 33.) For if so, the pomegranates served no purpose. And if they were made just for ornament, why were they made like hollow pomegranates? Let him rather make them like golden apples! Moreover, Scripture should have explained with what the bells should be hung, and whether rings should be made on which to hang the bells. Instead, [we must say that] the bells were inside the pomegranates themselves, for the pomegranates were hollow and made in the shape of small pomegranates that have not yet burst open, (Zebachim 88b.) and the bells were hidden inside but visible through them. Now Scripture has not specified their number. But our Rabbis have said (Zebachim 88b.) that there were seventy-two bells and within them there were seventy-two clappers; he hung thirty-six on one side and thirty-six on the other side, as is found in Tractate Zebachim, in the chapter The Altar Sanctifies. (Zebachim 88b.) From here also you may learn that the me’il was not a sort of shirt or kthoneth [as Rashi wrote], but instead it had skirts [front and back, and therefore the Rabbis speak of “one side” and “the other side” of the me’il]. Similarly Rashi wrote (On Verse 4 above.) that “the mitznepheth (mitre) is a kind of domed helmet, for in another place (Verse 40.) the verse calls it migba’oth, which we translate in the Targum kov’in (helmets).” This also is not correct, for the Rabbis have said (The source is not known. See my Hebrew commentary, p. 476.) that the mitznepheth was sixteen cubits long. Thus it was a sort of turban with which the head is wrapped, as he wound it around and around his head, fold upon fold. Moreover, the mitznepheth of the High Priest is nowhere called migba’oth [as Rashi said]. It is only with reference to the ordinary priests that Scripture calls the head-dress migba’oth, (Further, 39:28. [And they made… the ‘mitznepheth’ (mitre) of fine linen, and the ornamented ‘migba’oth’ (head-tires) of fine linen. — Thus Scripture distinguishes between the two garments, since the mitznepheth was made for Aaron and the migba’oth for Aaron’s sons. So how did Rashi write of the mitznepheth that in another place Scripture calls it migba’oth?) and these too were a sort of turban, (Ramban’s intent is as follows: Even if we were to say that Rashi intended to state that the head-dress for the High Priest here called mitznepheth is for the common priest elsewhere called migba’at, that too, continues Ramban, would not be correct; since the head-dress for the common priest is also called mitznepheth, as explained in the text (Gur Aryeh). Thus according to Ramban the head-dress for the common priest is called both mitznepheth and migba’at, while that of the High Priest is called only mitznepheth.) except that they were set upon (The difference between the two attires is thus clear. The head-dress of the High Priest — i.e., the mitznepheth — was wound around his head in several folds like a turban, and the one for the common priest was also wound in folds (hence its name mitznepheth) but set upon his head and came up like a conical helmet [hence its other name — migba’at]. See also Ramban further on Verse 37, and 29:7.) the head and the folds came up like a sort of [conical] helmet which is the kovei’a, as Onkelos rendered it. For migba’at is like mikba’at, as I have said in Seder Mikeitz, (Genesis 41:47 (Vol. I, pp. 505-506).) as the letter gimmel serves here as kuph, excepting that the migba’at was also wound like a mitznepheth. It is for this reason that the Sages always mention in Torath Kohanim (Sifra Tzav, 2:1. — For the term Torath Kohanim see above Note 19.) the mitznepheth both in relation to the High Priest and the common priest. And in Tractate Yoma (Yoma 71b.) we have been taught [in a Mishnah]: “A High Priest ministers [the Divine Service] in eight garments, and a common priest in four — in tunic, breeches, mitznepheth (mitre), and belt. To these the High Priest adds the breastplate, the ephod, the upper garment, and the frontplate.” (Thus it is clear that the term mitznepheth applies to the head-dress of both the High Priest and the common priest. As to why the head-dress of the common priest is also called migba’at, see Note 115 above.)

The earth produced [The inhabitants of the land stored up] during the seven years of abundance by handfuls [grain for store-houses].

And the earth (so) brought forth, that every blade made two handsfull in the seven years of plenty, until all the granaries were full.

אוכל שדה העיר, “he stored inside each city the kind of food had had grown in the vicinity of that city.” By doing this it would be near at hand when the time came for drawing on these supplies.

ALL THE FOOD. All is not to be taken literally, for if it were, then all should have starved to death. All in And all countries came (v. 57) is similar. (It is not to be taken literally. It doesn’t mean each and every individual came.) The meaning of And he gathered up all the food is: and Joseph gathered as much of the food as he could.

Lit. “the seven years that were in the land of Egypt.”

ויקבץ את כל אכל, He collected all the food, etc. According to the commentary on verse 34 that the word וחמש meant setting aside a tax of 20% the words "all the food" refer to the king's share. According to the alternative commentary that the word וחמש means lending a sense of urgency to the measures to be taken, the verse may be explained literally; Joseph collected the entire excess of that year's harvest over average years' harvests. He bought up all the excess. The farmers offered it for sale seeing they had no use for it.

ויתן אכל בערים, “he placed food supplies in the cities.” The fact that previously the Torah had spoken of כל אכל, and here it speaks merely of אכל, shows that in the previous verse the word כל did not refer to quantity but to variety, i.e. “all types of food, not only grain.” אכל שדה העיר אשר סביבותיה נתן בתוכה, “the food of the field around each city he placed within it.” Joseph’s procedure as reported here caused our sages (Bereshit Rabbah 90,5) to state that when local food supplies are stored locally, such food supply will keep as the earth of that neighbourhood acts as a preservative for what it has produced.

ויקבוץ את כל אוכל, we already explained this on verse 35.

ויתן אכל בערים, he built all the storage silos in the towns and not in the villages. The twenty percent of the harvest the farmers in the villages had to turn in, Joseph stored in the cities.

AND HE STORED UP ALL THE FOOD. “He” refers to Joseph mentioned above. (In Verse 46: And Joseph was…) The same applies to the following verse: And Joseph piled up grain… until he ceased numbering. (Verse 49 here.) The pronoun “he” refers to Joseph, who was mentioned. Now Rabbi Abraham ibn Ezra said that the phrase, all the food, is not to be understood literally, for otherwise they would have died of famine immediately. A similar case is the verse, And all the lands came into Egypt to Joseph to buy grain. (Verse 57 here. This verse is also not to be understood in its literal sense since Jacob and Benjamin did not come to buy grain.) The meaning of he stored up all the food is only that Joseph stored up all the food which he could. It appears to me to be correct that Joseph gathered all food under his control, and he gave enough of it every year for sustenance to the Egyptians, so that they should not squander it. This is the intent of his statement, And let them store up all the food of those good years that come, and pile up corn under the hand of Pharaoh… and hold it there. (Verse 35 here. Ramban thus makes a distinction between ochel (food) and ibur (corn). At the end of the paragraph, he will mention that Onkelos makes no distinction between them.) Now in view of the fact that it says, And let them store up all the food… and pile up corn, (Verse 35 here. Ramban thus makes a distinction between ochel (food) and ibur (corn). At the end of the paragraph, he will mention that Onkelos makes no distinction between them.) and [here in the verses before us] it says, And he stored up all the food… And Joseph piled up grain, this would indicate that he gathered whatever is eaten by man; corn, bread, and all food essential to life, even figs, fresh and dried, and similar things. He piled the corn — meaning the produce which is brought under a winnowing shovel and fan for fanning and cleansing — under the hand of Pharaoh, and he laid up in the cities enough of all the fruits for sustenance. Thus all the food was held in need for the years of famine to be drawn upon to the degree essential for life, and the balance of the corn he preserved in the storehouses. It is possible that Joseph paid them money from the royal treasures at a low market price. This was why the corn belonged to Pharaoh, and he sold it to them in the years of famine, just as it is written, And Joseph collected all the money that was found in the land of Egypt. (Further, 47:14.) It is possible that the king took it by force, saying: “I preserved it.” (For were it not for the king’s dream, the food of the seven years of plenty would have been squandered.) Onkelos, however, translated both ochel (food) and bar (corn) alike. (Calling them ibur. See Note 111.)

אכל שדה העיר אשר סביבתיה נתן בתוכה THE FOOD OF THE FIELD WHICH WAS ROUND ABOUT EVERY CITY LAID HE UP IN THE SAME — for every district preserves its own produce; and for this people always put amongst the grain some of the earth of the place in which it grows and this prevents it decaying (Genesis Rabbah 90:5).

אשר היו בארץ מצרים. Weil die außerordentliche Fruchtbarkeit nur im Lande Mizrajim war, war die Gelegenheit zur Handelsausfuhr umsomehr gegeben, und umsomehr die Notwendigkeit, dem kontrollierend vorzubeugen.

Because every area preserves its produce. I.e., the verse implies that Yoseif stored all the produce that grew in a town’s area into that specific town. Why? Rashi explains, “Because every area preserves it produce...”

And they put among the grain some of the earth from the place... This is an opinion [also from Bereishis Rabboh] which explains it differently: They brought all the produce to [the capital of] Egypt, where Yoseif was. When it is written אכל שדה העיר ... נתן בתוכה, it means they needed to mix into the produce some of the soil from where it grew, but afterwards they would bring it to Egypt [for storage].

He, Joseph, gathered all the food of the seven years that was in the land of Egypt and placed food in the cities; he placed the food of the fields that was around the city in it. In every city Joseph stored the produce that grew in its environs, both in order to keep the produce in the local climate to which it was accustomed, and also because each city could estimate accurately the amount of produce required for its inhabitants.

ויקבוץ את כל אכל, “he collected all the (surplus) food, etc.” Ibn Ezra is quick to point out that Joseph, of course, did not collect all the food, for had he done so the people would have died. The word כל is not always to be understood literally, as for instance in Genesis 41,56 וכל הארץ באו מצרימה, where it does not mean that the population of entire surrounding countries all came to Egypt. Nachmanides writes that Joseph first collected all the harvest, and released it in the form of rations per family. This is the meaning of the verse 41,35 “let them gather all the produce of the good years that are now coming and stockpile grain under Pharaoh’s authority, etc.” According to this verse, when the time came, Joseph collected every kind of crop including dried fruit, in order to have a stockpile and to prevent waste, [and eventual profiteering. Ed.] It is quite possible that Joseph paid cash to the farmers who handed in their crops in order to encourage them not to hold out on him. By doing this, the entire crop became legally Pharaoh’s, and was not only on loan to him. When the time came, Pharaoh could charge a higher price when the Egyptians bought it back, as no doubt prices had risen considerably by then, driven by international demand.

“The grain of the field around it” [41:48]. They took earth from the field and mixed the earth with the grain and the grain did not spoil. (Rashi, Genesis, 41:48.)

“The earth produced, during the seven years of plenty, in abundance” (Genesis 41:47). “The earth produced, during the seven years of plenty, in abundance [likmatzim]” – Rabbi Yoḥanan said: From the reaping [kotzetz] kometz]> to the mill, (The produce could go directly from reaping to the mill, without the common intermediary processes such as threshing and winnowing. ) for savings [dekamtzeta] and not for savings. (Many commentaries argue that this phrase should not appear in the statement of Rabbi Yoḥanan. ) The Rabbis say: For savings and not for savings. (There was enough to eat, and to store away for future use. Alternatively, the produce filled the storehouses and there was even more. ) “He gathered all the food of the seven years that were in the land of Egypt, and placed food in the cities; he placed the food of the fields that were around the city in it” (Genesis 41:48). “Joseph amassed grain like the sand of the sea, very much, until one stopped counting, as it was without number” (Genesis 41:49). “He gathered all the food…he placed the food of the fields that were around the city in it” – he placed what was in the outskirts of Tiberias into Tiberias, and what was on the outskirts of Tzippori into Tzippori, (These cities are located in the land of Israel and not in Egypt; they are cited merely as examples. ) because each and every land preserves its own produce. (The produce will be better preserved when stored near the place where it was grown. ) Rabbi Neḥemya said: He placed dust and ashes in them, materials that preserve produce. The Rabbis say: If all the residents of Tiberias were to gather and eat everything that is within the boundaries of Tiberias, and all the residents of Tzippori to eat what is within the boundaries of Tzippori, each of them would get not even a handful. That is what is said: Blessing is located in the storehouses – “Joseph amassed grain like the sand of the sea, very much…” (Genesis 41:49). (When the grain was stored away it increased. This is how it was possible for the grain grown around each city to suffice for the residents of that city, without resorting to using grain grown in outlying areas further from the city. )

AND BEHOLD, THERE CAME UP OUT OF THE RIVER. Since the land of Egypt is irrigated by the river, and it is from the river that abundance or famine befalls them, the king saw the cows coming up out of the river. The cows symbolize plowing, and the ears of corn symbolize the harvest, just as Joseph said, in which there shall be neither plowing nor harvest. (Genesis 45:6. Thus it is obvious that Joseph understood the characters in the dreams — i.e. the cows and the ears of corn — as symbolizing plowing and harvesting.) He saw that the river rose only slightly and there would thus be no plowing, and the little which will be planted in moist places, a wind blowing from the east, a wind from the Eternal (Hosea 13:15.) would burn them, even as he saw the ears of corn parched with the east wind. (Verse 6 here.) It would appear to be implied in the verses that the abundance was only in the land of Egypt, even as it said, Seven years of great plenty throughout all the land of Egypt; (Verse 29 here.) likewise the verse, And he stored up all the food of the seven years which was in the land of Egypt. (Verse 48 here.) But the famine, on the other hand, was in all the lands. And so did Joseph interpret it when he said, And there shall arise after them seven years of famine, (Verse 30 here.) and did not mention the land of Egypt. It was for this reason that in the other countries they were unable to store up food even if they had heard about it, as they undoubtedly did, for the matter was well known throughout their lands. Perhaps this was alluded to in the dream since with respect to the fat cows, it mentions, And they fed in the reed-grass, for it was there in Egypt that they fed and stood, but the lean ones, after they consumed the fat ones, walked to and fro through the earth, (Zechariah 6:7.) and Pharaoh did not know where they had gone.

He gathered in all the food [grain] of the seven years [that was produced] in the land of Egypt, and placed the food [grain] in the cities. The food [grain] of the fields surrounding each city was placed within [the city].

And they gathered all the produce of the seven years of plenty which were in the land of Mizraim, and he laid up the produce in the cities; the produce of the fields which were round about a city he laid up therein.

Like the sand of the sea. Through Yoseif’s wisdom or through Hashem’s will, the grain withstood the forces of decay for seven years, just as the sand withstands the waves.

עד כי חדל לספור, until he stopped counting. They stopped counting the accumulated amount of agricultural surplus because the people delivering the surplus for storage had not bothered to count it. Even though the Torah speaks about one fifth of the harvest being taxed, the farmers merely divided the harvest into five approximately equal piles, and delivered one pile to Joseph's silos. They did not bother to count the total amount they had harvested, however. Joseph's officials did not count, not having been told the amount the farmers claimed to have delivered.

עד כי חדל לספור, “until he stopped counting.” There came a point when instead of measuring the grain by the usual methods, i.e. employing the standard measure eypha, they simply counted the locations where grain had been stored.

כחול הים, an exaggerated way of describing the abundance of grain.

עד כי חדל לספר UNTIL THEY CEASED NUMBERING — until the one who was numbering stopped numbering — it is an elliptical phrase

כי אין מספר means because it was without number — The word כי has the meaning of because (Rosh Hashanah 3a).

Daß der Vorrat einer jeden Stadt aufgekauft, als Staatseigentum für jede bewahrt und später zur Zeit der Not gekauft werden musste, erzielte auch eine weise Ökonomie. Mit dem, was die Leute kaufen müssen, gehen sie sparsam um. Das Geschenkte achtet man gering. — כי אין מספר. Nicht, daß es keine Zahl dafür gegeben hätte. Es gibt allerdings eine Anschauung, die dem Altertum, insbesondere dem biblischen, alle mögliche kindliche Unbeholfenheit andichten möchte. So auch: man habe nur bis zu einer gewissen Zahl zählen können. Es ist dies eine einfache Gedankenlosigkeit. Sobald man Namen für 1, 100. 1000, ja 10000 hat, so kann man alle möglichen Zahlengrößen bis ins Unendliche komponieren. רבוא und רבבה ist auch keineswegs eine unbestimmte Menge, sondern eine ganz präzise Zahl, wie z. B. aus Zahlbestimmungen wie (Esra 2, 69) שש רבאות ואלף unwiderleglich erhellt. Ist רבוא ein Infinitum, so kann es weder mehreremal, z. B. hier sechsmal, vorhanden sein, noch einen Rest, wie hier Tausend, haben. Und zwar ist es ganz entschieden: 10000, wie aus Richter 20, 10. sich ergibt: ולקחנו עשרה אנשים למאה ומאה לאלף ואלף לרבבה usw. Wenn es gleichwohl hier heißt: כי אין מספר, so muss man bedenken, daß allerdings es für die Vorstellung eine Grenze gibt. Zwischen 3 000 000 000 und 3 155 000 000 ist z. B. in unserer Vorstellung kein Unterschied. Wir können sie wohl zählen, haben aber keine Vorstellung davon. So groß war der immer mehr sich anhäufende Kornvorrat, daß man aufhörte, sich genau zu sagen: so und so viel Scheffel liegen nun da, weil für diese Vorstellung die Summe durch das neu Hinzugekommene gar nicht wuchs; sie überstieg gestern schon alle Vorstellung.

אין מספר; the amount was so great that there was no known word to describe such a number, such an amount in terms of grain.

Until that the counter gave up counting it. כי sometimes means אשר (that), as Rashi explains in many places. [Accordingly, the verse means:] Until that the counter gave up counting.

Here כי means because. [Meaning:] חדל implies that the counter decided on his own to give up, [but could have continued]. Why did he not count more? “Because there were no numbers.” I.e., he knew he will surely run out of numbers because there was so much — thus he gave up from the beginning. (Maharshal)

Joseph amassed grain like the sand of the sea, very much, until one stopped counting as it was without number. An enormous amount of produce grew each year. It is possible that this verse should be understood literally: At first they tried keeping records, but eventually they gave up, overwhelmed by the sheer mass of produce.

If it is true that the status of the craftsman rises and falls with the quality and value of the materials upon which he exercises his craft, then dinim, social laws, would occupy a very low place in the scale of values. Our sages tell us that he who deals in spices is to be hailed, not so he who tans hides. This clearly reflects the view that an occupation can demean the person who practices it. (Kiddushin 82) Religious philosophy is held in high esteem because it concerns itself with the most noble subject. Next in line would be astronomy, inasmuch as it concerns itself with the mysteries that have a profound influence on nature and the universe. The dispensation of justice amongst people seems a far less worthy occupation, concerning itself with neither the abstract and therefore close to the Divine, nor with the everlasting and therefore related to the Divine by reason of the enduring nature of the subject.

“The earth produced, during the seven years of plenty, in abundance” (Genesis 41:47). “The earth produced, during the seven years of plenty, in abundance [likmatzim]” – Rabbi Yoḥanan said: From the reaping [kotzetz] kometz]> to the mill, (The produce could go directly from reaping to the mill, without the common intermediary processes such as threshing and winnowing. ) for savings [dekamtzeta] and not for savings. (Many commentaries argue that this phrase should not appear in the statement of Rabbi Yoḥanan. ) The Rabbis say: For savings and not for savings. (There was enough to eat, and to store away for future use. Alternatively, the produce filled the storehouses and there was even more. ) “He gathered all the food of the seven years that were in the land of Egypt, and placed food in the cities; he placed the food of the fields that were around the city in it” (Genesis 41:48). “Joseph amassed grain like the sand of the sea, very much, until one stopped counting, as it was without number” (Genesis 41:49). “He gathered all the food…he placed the food of the fields that were around the city in it” – he placed what was in the outskirts of Tiberias into Tiberias, and what was on the outskirts of Tzippori into Tzippori, (These cities are located in the land of Israel and not in Egypt; they are cited merely as examples. ) because each and every land preserves its own produce. (The produce will be better preserved when stored near the place where it was grown. ) Rabbi Neḥemya said: He placed dust and ashes in them, materials that preserve produce. The Rabbis say: If all the residents of Tiberias were to gather and eat everything that is within the boundaries of Tiberias, and all the residents of Tzippori to eat what is within the boundaries of Tzippori, each of them would get not even a handful. That is what is said: Blessing is located in the storehouses – “Joseph amassed grain like the sand of the sea, very much…” (Genesis 41:49). (When the grain was stored away it increased. This is how it was possible for the grain grown around each city to suffice for the residents of that city, without resorting to using grain grown in outlying areas further from the city. )

What is written before this verse in Scripture? And all the countries came into Egypt to Joseph to buy corn (ibid. 41:57). They did so because he had devoted himself to accumulating corn, as is said: And Joseph laid up corn … during the seven years of plenty. And the seven years of famine began to come, according as Joseph had said (Gen. 41:49–53).

והנה אנחנו מאלמים אלומים, “and here we were busy binding sheaves;” when Joseph rose to greatness, the Torah uses a similar expression when describing him as ויצבר יוסף בר, “Joseph bundled together (piled up) corn.” (Genesis 41,49.)

AND G-D BLESSED THE SEVENTH DAY AND HE SANCTIFIED IT. He blessed it through the Manna. [On all other days of the week there fell one portion per person, whereas on the sixth day — the eve of the Sabbath — a double portion fell.] And He sanctified it through the Manna [by not having it fall on the Sabbath]. And the verse is written here with reference to the future. Thus are the words of Rabbeinu Shlomo [Rashi] as quoted from Bereshith Rabbah. (11:2.) In the name of the Gaon Rav Saadia (Mentioned in Ibn Ezra here.) they have said that the blessing and sanctification refer to those who observe the Sabbath, meaning that they will be blessed and sanctified. However, from the intimation of the verse it does not appear that it refers to something which will happen in the future. And Rabbi Abraham ibn Ezra said that the blessing signifies additional well-being, that on the seventh day there is a renewal of procreative strength in the body, and in the soul, a greater capacity in the functioning of the reasoning power. And He sanctified it by not working on it as He did on the other days. Now Ibn Ezra’s interpretation is correct to those who believe in it for this additional well-being he speaks of is not perceptible to human senses. The truth is that the blessing on the Sabbath day is the fountain of blessings and constitutes the foundation of the world. And He sanctified it that it draw its sanctity from the Sanctuary on high. If you will understand this comment of mine you will grasp what the Rabbis have said in Bereshith Rabbah (11:9.) concerning the Sabbath: [“Why did He bless the Sabbath? It is] because it has no partner,” (“Because it has no…” (l’phi sh’e) is a direct quote from the Midrash there. (See Theodore’s ed. of Bereshith Rabbah, p. 95, variants.) In the printed edition of the Midrash, the word l’phi (because) is missing.) and that which they have further related [that G-d said to the Sabbath]: “The congregation of Israel will be thy partner.” And then you will comprehend that on the Sabbath there is truly an extra soul.

WHICH G-D IN CREATING HAD MADE. The work which should have been done on the Sabbath, He did in the double work which He executed on the sixth day, as it is explained in Bereshith Rabbah. (11:10.) So says Rashi. Rabbi Abraham ibn Ezra, however, explained simply that His work refers to the roots of all species to which He gave the power to make [i.e., to produce] after their own kind. [Thus the verse would translate: which G-d had created in order to make it.] To me, the explanation appears to be that He rested from all His work which He created out of nothing; to make from it all the works mentioned on the six days. Thus the verse is stating that G-d rested from creating and forming — from the creation He created on the first day, and from the formation He formed on the rest of the days. And it is possible that the word la’asoth (to make) is connected with the expression above in the verse, that in it He rested from all His work which He created from making, [thus making the word la’asoth to be understood as mila’asoth (from making)]. So also are the verses: Until he ceased ‘lispor’ (Genesis 41:49.) (to count), which means milispor (until he left off counting); And they ceased ‘livnoth’ (to build) the city, (Ibid., 11:8.) which means milivnoth; Take heed to yourselves, that ye go not up into the mount; (Exodus 19:12. Aloth (going up) should be understood as me’aloth (from going up).) And they departed not ‘mitzvath’ (the commandment of the king, (II Chronicles 8:15.) which should be understood as mimitzvath (from the commandment); and thus in many other cases. Know that in the word la’asoth (to make, to do) is also included a hint that the six days of creation represent all the days of the world, i.e., that its existence will be six thousand years. For this reason the Rabbis have said: (Bereshith Rabbah 19:14. It is noteworthy here that Ramban’s explanation of the history of the world in terms of the six days of Creation was regarded with approval by many later authors. Bachya ben Asher (see my edition, I, pp. 54-6) and Menachem Ricanti copied it verbatim. Surprisingly it found its way into Egypt, and was wholly incorporated into the Midrash Rabbi David Hanagid, (Book of Exodus, pp. 201-2, ed. by A. Katz), grandson of Maimonides.) “A day of the Holy One, blessed be He, is a thousand years.” Thus on the first two days the world was all water, and nothing was perfected during them. They allude to the first two thousand years when there was no one to call on the name of the Eternal. And so the Rabbis said: (Avodah Zarah 9a.) “The first two thousand years there was desolation.” However, there was the creation of light on the first day corresponding to the thousand years of Adam who was the light of the world (Yerushalmi Shabbath 2, 6: “The first man was the light [literally: the candle] of the world.”) and who recognized his Creator. Perhaps Enosh did not worship idols (See further, 4:26, Rashi.) until the death of the first man. On the second day G-d said, ‘Let there be a firmament… and let it divide,’ (Above, 1:6.) for on that “day” [i.e., the second thousand-year period] Noah and his sons — the righteous ones — (See Note 225 above.) were separated from the wicked, who were punished in water. On the third day, the dry land appeared; plants and trees began growing, and fruits ripened. This corresponds to the third thousand-year period which begins when Abraham was forty-eight years old, (In Avodah Zarah 9a it appears that Abraham, at the end of the first 2000 years, was 52 years old.) for then he began to call the name of the Eternal. A righteous shoot (Jeremiah 23:5.) did then spring forth in the world for he attracted many people to know the Eternal, just as the Rabbis interpreted the verse: And the souls that they had gotten in Haran (Genesis 12:5. “These are the converts which they converted.” (Bereshith Rabbah 39:21.)) — and he commanded his household and his children after him, and they shall keep the way of the Eternal, to do righteousness and judgment. (Ibid., 18:19.) This course continued until his descendants received the Torah on Sinai and the House of G-d was also built on that “day,” and then all commandments — which are “the fruits” of the world — were affirmed. Know that from the time twilight falls it is already considered as the following day. Therefore, the subject of every “day” begins somewhat before it, just as Abraham was born at the end of the second thousand years. And you will see similar examples for each and every day. On the fourth day the luminaries — the large and the small and the stars — were created. Its “day,” in the fourth thousand-year period, began seventy-two years after the First Sanctuary was built and continued until one hundred seventy-two years after the destruction of the Second Sanctuary. Now on this “day,” the children of Israel had light, (Exodus 10:23.) for the glory of the Eternal filled the house of the Eternal, (I Kings 8:11.) and the light of Israel became the fire upon the altar in the Sanctuary, resting there like a lion (So in Yoma 21b. Maharsha explains there the symbolism of the lion and the dog, that the first Sanctuary was built by King Solomon who was of the tribe of Judah, likened to a lion (see Genesis 49:9), while the second Sanctuary was built by the government of the Persians, symbolized by the dog (see Rosh Hashanah 4 a).) consuming the offerings. Afterwards their light diminished and they were exiled to Babylon just as the light of the moon disappears before the birth of the new moon. Then the moon shone for them all the days of the Second Sanctuary, and the fire upon the altar rested on it like a dog. (So in Yoma 21b. Maharsha explains there the symbolism of the lion and the dog, that the first Sanctuary was built by King Solomon who was of the tribe of Judah, likened to a lion (see Genesis 49:9), while the second Sanctuary was built by the government of the Persians, symbolized by the dog (see Rosh Hashanah 4 a).) And then the two luminaries disappeared towards eventide and the Sanctuary was destroyed. On the fifth day the waters swarmed with living creatures and fowl flying above the earth. This was a reference to the fifth thousand-year period which began one hundred seventy-two years after the destruction of the Second Sanctuary since, during this millennium, the nations will have dominion, and man will be made as the fishes of the sea, as the creeping things, that have no ruler over them; they take up all of them with the angle, catch them in their net and gather in their drag, (Habakkuk 1:14-15.) and no one seeks the Eternal. On the sixth day in the morning, G-d said: ‘Let the earth bring forth the living creature after its kind, cattle and creeping thing, and beast of the earth after its kind.’ (Above 1:24.) Their creation took place before sunrise, even as it is written, The sun ariseth, they withdraw, and crouch in their dens. (Psalms 104:22.) Then man was created in the image of G-d, and this is the time of his dominion, as it is written, Man goeth forth unto his work and to his labor until the evening. (Ibid., Verse 23.) All this is an indication of the sixth thousand-year period in the beginning of which the “beasts,” symbolizing the kingdoms that knew not the Eternal, (Judges 2:10.) will rule, but after a tenth thereof — in the proportion of the time from the first sparklings of the sun to the beginning of the day (In Pesachim 94a it is so explained that the time from the beginning of the day to the first sparklings of the sun is one tenth of the day.) — the redeemer will come, as it is said concerning him, And his throne is as the sun before Me. (Psalms 89:37.) This is the son of David, who was formed in the image of G-d, as it is written, And behold, there came with the clouds of heaven, one like unto a son of man, and he came even to the Ancient One of days, and he was brought near before Him. And there was given him dominion, and glory, and a kingdom. (Daniel 7:13-14.,) This will take place one hundred eighteen years after the completion of five thousand years, (This corresponds to the year 1358 C.E. See my biography of Ramban, p. 141, for further discussion of this matter.) that the word of the Eternal by the mouth of Daniel might be accomplished: (See Ezra 1:1.) And from the time that the continual burnt-offering shall be taken away, and the detestable thing that causeth appalment set up, there shall be a thousand two hundred and ninety days. (Daniel 12:11. Yamim here means “years.” Thus 172 years after the destruction of the Second Temple, the fifth millennium began. Add this to the 118 years after the beginning of the sixth millennium, and you have 1290 years, as mentioned in the verse.) It would appear from the change of days — from the swarms of the waters and the fowl created on the fifth day to the beasts of the earth created on the sixth day — that in the beginning of the sixth thousand-year period a new ruling kingdom will arise, dreadful and terrible, and strong exceedingly, (Ibid., 7:7. Ramban refers here to rise of Islam.) and approaching the truth more than the preceding ones. The seventh day which is the Sabbath alludes to the World to Come, “which will be wholly a Sabbath and will bring rest for life everlasting.” (Tamid VII, 4.) And may G-d guard us during all the days and set our portion with His servants, the blameless ones.

from building Heb. לִבְנוֹת, lit. to build, and so (Gen. 41:49): “until one ceased to count (לִסְפֹּר).”

to do evil Heb. הרע, like לְהָרֵעַ, to do evil. [Rashi explains this because the preposition is absent in Hebrew.] Scripture does not have to write מֵהָרֵעַ, desist from doing evil, for so does the Biblical language treat the expression of חֲדָלָה, stopping, [e.g.,] “and he failed to make (לַעֲשׂוֹת) the Pesach” (Num. 9:13); “until he stopped counting (לִסְפֹּר)” (Gen. 41:49). That is to say, the counting stopped, the making failed, here too, stop the evildoing.

My son, cease to stray, etc. This is an elliptical verse, and this is its explanation: My son, cease to stray from words of knowledge in order to hear discipline.

cease to stray Heb. לשגות, like מלשגות, from straying. Likewise, (Num. 9:13): “and refrains (וחדל) from performing (לעשות) the Passover service.” Also, (Gen. 41:49): “they stopped counting (לספר).”

[96] Now a thing is proved holy by three lines of evidence—ordinary number, discipline, perfect number. Wherefore it is said “everything that cometh in the count under the rod, the tenth is holy.” For that which is not deemed worthy of counting is profane, not holy, but that which is counted, being included in the reckoning, is ipso facto approved. For instance, the Law says that the corn collected by Joseph in Egypt could not be counted, and adds “for there was not count” (Gen. 41:49), since the food that sustains the body and the Egyptian passions is absolutely unworthy to be counted.

Yoseif piled up grain like the sand of the sea—in great abundance, until that they gave up counting it, because there were no [more] numbers.

בטרם תבא שנת הרעב , “before the first year of the famine commenced.” Rashi explains the significance of this verse being that marital relations during a famine are prohibited under Jewish law. You could ask that his brother Levi certainly had had marital relations with his wife during the famine, else how could his daughter Yocheved have been born during the second year of the famine when Yaakov travelled down to Egypt? (According to our tradition) We must therefore presume that the reason that Joseph abstained during that period was because he realised that his family went through a difficult time, not having any supplies until they replenished them by buying grain in Egypt.

בטרם תבוא שנת הרעב, “before the year of famine arrived.” The Talmud in tractate Taanit folio 11 teaches that from this verse we learn that during a famine man and his wife are not to cohabit [so as not to add more hungry mouths at that time. Ed.] In light of this it is difficult to understand how Levi could have sired Yocheved during those years as we have been told that she was born when her mother entered Egypt on her way there with Yaakov’s family. (Compare Genesis 45,6) Rabbi Yehudah hachassid, opined that the prohibition of cohabiting with one’s wife during periods of famine is valid only for a prophet who has been told by G–d directly that there was going to be such a famine. Joseph was such a prophet who had been inspired by G–d to advise Pharaoh of future events. Levi who did not have any direct knowledge concerning the origin of this famine, and who had caused it, was therefore not obliged to abstain from the commandment to be fruitful and to multiply. According to a different interpretation, the brothers Levi and Joseph took different sides in an argument aired in the Talmud, tractate Yevamot folio 61 concerning that if the commandment to be fruitful has already been fulfilled if one has fathered two sons. A second opinion holds that until one has sired both a son and a daughter, one cannot claim to have fulfilled the commandment. Since Levi at this time had not yet sired a daughter, he had felt entitled to maintain normal family relations with his wife. Joseph had already sired two sons, and he held that thereby he had fulfilled the commandment.

וליוסף יולד שני בנים, Two sons were born to Joseph, etc. The Torah includes this with what has been recorded before about Joseph's remarkable achievements during these seven years. The names Joseph gave his sons are proof that he was well pleased that G'd had let him forget his previous problems and had also made him fruitful. The word "fruitful" includes both having children, amassing wealth and being honoured.

בטרם תבוא שנת הרעב, before the year of famine arrived. Taanit 11 derives from here that it is forbidden to maintain marital relations during a famine. We can conclude from the fact that the Talmud uses the example of Joseph [the words "before the arrival of the year of famine"] to deduce this ruling, that it is applicable only to people who have not yet fulfilled the commandment to be fruitful. Joseph had already fulfilled that commandment, ergo he could not have marital relations during the famine. Had he not had children yet, the fact that there was a famine would not have represented a halachic hindrance to his having normal marital relations during that period.

Keeping this in mind, the question raised by Tossaphot in the Talmud about how Yocheved could have been born during the descent of Jacob's family to Egypt, seeing the famine was in full swing at the time, becomes moot. Tossaphot is at pains to explain that the rule was not a legal one but only a pious practice. This appears unacceptable seeing the whole rule is based on scripture. Besides, the Torah testifies to Levi's piety in Deut. 33,8, suggesting that of all the sons of Jacob he was the most pious. Even though the statement in Deuteronomy refers to the descendants of Levi, i.e. the branches, it is most certainly applicable also to the root, i.e. to Levi himself. Inasmuch as Levi did not yet have a daughter at the time, he was at liberty (compare Yevamot 61 and Even Ha-Ezer 1) to indulge in normal conjugal relations with his wife.

Moreover, the prohibition of conjugal relations applies only when the Jewish people experience the pain of a famine. Famine amongst the Gentiles has no bearing on Jewish family life. Inasmuch as Jacob was known to have a sufficient supply of food (compare Taanit 10) and he only sent his sons to Egypt for appearances' sake (so as not to arouse the envy of his neighbours) as we know from Rashi on Genesis 42,1 למה תתראו, Levi had acted one hundred percent within accepted Jewish norms. While it is true that there is a statement in Bereshit Rabbah 91, that Jacob's family did not even have any barley left, that statement refers to the second year of the famine. During the first year they certainly had enough grain left and Levi had every right to sleep with his wife. They did not have to refrain from conjugal relations on account of Joseph. Joseph was only an individual and the rule applies only to when a community is in economic straits. It is possible that Joseph refrained from conjugal relations with his wife during the famine because he knew that his family in the land of Canaan was suffering from the famine (the first year before they came to him).

בטרם תבא שנת הרעב, “before the year of famine had set in.” This verse prompted our sages (Taanit 11) to decree that it is forbidden for man and wife to engage in marital relations during a year of famine. The only exception to this rule are couples who have not yet been able to produce any children. Joseph named his sons by commemorating events in his life.

וליוסף יולד, the singular mode used by the Torah in describing the birth of these two sons of Joseph suggests that they were twins. At least they were presumably born during the same night.

שנת הרעב, the first year of the famine; the Torah adds: בטרם תבא, for they were born during the last year of the 7 years of plenty. Joseph was 37 years old when they were born. They were therefore 19 years old when Yaakov died. My teachers (Taanit 11) explained that the wording “before the onset of the famine,” is meant to teach that a person must not engage in marital intercourse during years of famine.

אשר ילדה לו אסנת, this is to teach that Joseph did not have any additional wives, i.e. both of his sons were born by the same mother.

בטרם תבא שנת הרעב, seeing that Yaakov arrived in Egypt at the beginning of the second year of the famine and he died at the end of seventeen years of having lived in Egypt, he said to Joseph prior to his death: “the two sons of yours who were born before I came i.e. Ephrayim and Menashe, will be to me as Reuven and Shimon.” Any children of Joseph, and he had such, who were born to him after his father arrived in Egypt would be considered as regular grandchildren of Yaakov in respect of the eventual parceling up to the tribes of the soil of the Holy Land. (48,5-6).

בטרם תבא שנת הרעב BEFORE THE YEAR OF FAMINE CAME — from here we learn that a man must practise continence during times of famine (cf. Taanit 11a).

Eine eigentümliche Weise des Erzählens: es wurden ihm zwei Kinder geboren, welche ihm Asnat geboren hatte. Und dazu noch יֻלד Singular, statt: יֻולדו In ähnlicher Weise heißt es später Kap.46, 20: ויוָלד ליוסף בארץ מצרים ילדה לו אסנת וגו׳. Es scheint, daß hier die Geburt in doppelter Beziehung aufgefasst wird, vom Standpunkt der Mutter und dem des Kindes. Es kann die Mutter physisch dem Vater das Kind gebären, dabei aber gleichwohl noch in Frage bleiben, ob das Kind auch nach der Geburt dem Vater geboren bleibt, ob es nach innerer Anlage und äußerem Einfluss sein Kind in geistiger und sittlicher Beziehung wird und bleibt. Unter gewöhnlichen Umständen genügt ותלד לו; was die Gattin dem Gatten gebiert, wächst unter beiderseitigem Einflusse zu ihrem Ebenbilde heran. Es braucht dann nicht noch gesagt werden, daß יֻלד לו, daß dem Vater das Kind geboren worden. Hier aber ist dies ausdrücklich und bedeutsam hervorgehoben. Die Mutter war die Tochter einer angesehenen priesterlichen Familie, die also in alle ägyptischen "Geheimnisse" und Anschauungen ein- geweiht und darin erzogen war, und Josef war doch immer ein durch die Gunst des Königs gehobener Sklave und Ibri. Es kann einer nach außen der gefürchtete Gebieter eines Volkes sein und doch zu Hause der kriechende Sklave seines hochmütigen Weibes. Wie viel gehörte dazu, daß Asnat wahrhaft Josefs Weib und Mutter seiner Kinder werden sollte! Es brauchte nur Asnat nicht ganz mit Geist und Herz in Josefs geistige und sittliche Lebensanschauung aufzugehen, es brauchte nur Josef nicht eben Josef gewesen zu sein, und die Gefahr lag nahe, daß sie ihm wohl Kinder gebären, und doch die Kinder nicht ihm geboren würden. Dazu kommt nun noch das impersonale יֻלָד in welcher Form, wie ויוגד usw. eine Tätigkeit oder eine Wirkung ganz absolut, und völlig abgesehen von ihrem Träger, als Subjekt des Satzes gefasst wird. "Es wird gesagt"; d. h. das Sagen wird bewirkt. "Es wurde geboren": die Geburt wurde geboren, die Geburt wurde gefördert, verwirklicht. Damit wird die Geburt als solche als unter besonderem Einfluss, hier des göttlichen Schutzes und Segens, begriffen. Und der gehörte wahrlich dazu. In Mizrajim der einzige Jude sein, die Tochter eines כומר לע׳ז zur Frau haben und doch Kinder erhalten und erziehen, mit denen noch die spätesten Geschlechter sich segnen und keinen höheren Wunsch kennen sollen, als, daß Gott ihnen Kinder gleich diesen möge werden lassen, das ist allerdings eine זכיה, die besonders hervorgehoben zu werden verdient und daher auch später bei der Aufzählung der Familien des Jakobshauses in gleicher Weise angemerkt wird.

That a person may not have marital relations during years of famine. Although it is written (v. 54), “There was famine in all the lands, but in all the land of Egypt there was bread,” perforce it means there was famine in all the lands even in their storehouses. But in Egypt there was bread in the storehouses [of Yoseif]. Although Yitzchok had relations during a famine year (26:8), it was already explained [that in Gerar there was no famine]. Re’m asks: Did not Leivi have relations during famine years? Yocheved was born to him as they entered Egypt, as Rashi explains on 46:15, and there was famine then. The answer is: One who is childless may have relations even during years of famine.

Two sons were born to Joseph during the years of plenty before the advent of the year of the famine, who were born to him by Asenat, daughter of Poti Fera, priest of On.

וליוסף יולד שני בנים בטרם תבא שנת הרעב, “And two children had been born for Joseph before the years of famine commenced.” From this verse our sages learned that it is forbidden for a person to indulge in marital relations during a famine. This raises the question how Levi could have ignored this ban [in effect already during the deluge in the ark, Ed.] since we have a tradition that Yocheved was not born until the family of Yaakov had reached the boundary of Egypt. Whence would Levi have known when the famine would end, and when the family would be moving to Egypt where the family would be amply provided for? We must assume that Joseph knew that his father’s family was not personally affected by the famine; besides Jews do not need to refrain from practicing reproduction only because the gentiles are short of food. If Joseph did refrain from indulging in marital relations it was because as a member of the Egyptian nation he had to share their hardship and be seen to do so. Moreover, at the beginning of the famine Joseph had no idea if his father was personally affected by the famine, so that he was duty bound to share the hardships endured by other members of his own family.

“Before the years of famine, Joseph became the father of two sons” [41:50]. The verse tells us that because it was a great famine, it was forbidden to sleep with one’s wife. (Rashi, Genesis, 41:50.) Joseph had the children before the famine came. That is to say, they were not born in a sin. That is to say, one is not supposed to sleep with one’s wife during a famine, nonetheless, one who does not have children is allowed to sleep with one’s wife even during a famine in the hope of having children. (Bahya, Genesis, 41:50.) Joseph did not have any children and would have been allowed to sleep with his wife even during the famine. The explanation is that Joseph saw great suffering before him when the people were crying and shouting because of the famine. Therefore, it was forbidden for Joseph to sleep with his wife during the famine. (Devek Tov, Genesis, 41:50, n. 5.) Hizkuni asks a question. Levi slept with his wife during the great famine and had a daughter who was called Yocheved, the mother of Moses, Aaron and Miriam. Yocheved was born just as Jacob and his children came to the gates of Egypt, outside the walls of the city of Egypt, in the midst of the famine. The explanation is that Joseph had to separate himself because he knew well that his father and his brothers were also in trouble. However, Levi saw that his father was lacking nothing. If you want to ask, Levi should have thought of Joseph’s troubles. The explanation is that Joseph was one individual and one is not obligated to anguish over one person. (Hizkuni, Genesis, 41:50.) However, Devek Tov writes. Joseph had the grain in his hands. He saw the outcry himself that they were calling for bread. (Devek Tov, Genesis, 41:50, n. 5.)

If these [fasts] pass without [their prayers] being answered, (no other communal fasts are ordained, as explained in the following halachah. The fact that no other fasts are called does not mean that the community may return to their ordinary pattern of conduct. Quite the contrary: the period is regarded as one of Divine disfavor. Hence,) we should minimize our commercial activity, (The restrictions that follow were instituted to reduce joy. In contrast, this restriction appears to include all commercial activity, even that which is not directed associated with happiness (Lechem Mishneh). Seemingly, the intent is that since the time is not favorable, it is unwise to invest money and effort in commercial endeavors (Kinat Eliyahu). There are, however, authorities who maintain that here also, the restriction involves only commercial activity associated with joy - e.g., preparing for a child's wedding or purchasing valuable articles, but ordinary business activities are permitted (Mishnah Berurah 575:18).) construction projects associated with joy (e.g., those involving decorative patterns on the ceilings and walls - In his Commentary on the Mishnah (Ta'anit 1:7), the Rambam states that this refers to ornate buildings erected by the wealthy. There is, however, no restriction on ordinary building projects necessary for one's everyday purposes. The Shulchan Aruch (Orach Chayim 575:7) describes the prohibition as applying to "buildings of joy." The Mishnah Berurah 575:18 (based on the Tur) explains that this refers to all buildings that are unnecessary and are constructed for beauty and comfort.) - e.g., those involving decorative patterns on the ceilings and walls, plantings (In this instance, the differences between Hebrew and English have caused our translation to be non-literal. In Hebrew, the word נטיעה refers to both planting trees and setting up tents.) associated with joy (e.g., that of myrtle trees - In his Commentary on the Mishnah (ibid.), the Rambam explains that this refers to spice and flower gardens planted for pleasure. One may, however, plant orchards for the purpose of growing fruit. There are no restrictions on such activity.) - e.g., that of myrtle trees, and the erection of tents. (This also refers to tents set up for festive purposes; there is no restriction against pitching tents for ordinary purposes.) We also minimize betrothals and marriages, (The Beit Yosef (Orach Chayim 575) interprets this to mean that a person who has fulfilled the mitzvah of fathering children should not become betrothed or marry at all.) unless one has not fulfilled the mitzvah of being fruitful and multiplying. (This involves fathering a son and a daughter. (See Hilchot Ishut 15:4.)) Whoever has fulfilled this mitzvah is forbidden to engage in sexual relations in a year of famine. (Ta'anit 11a derives this concept from Genesis 41:50, which states that Joseph's children were born before the famine. One can infer that during the famine he did not engage in relations. This restriction was instituted because it is proper to reduce our indulgence in pleasure in a time of communal distress.) We also reduce the exchange of greetings, and the Torah sages should not exchange greetings at all. (Needless to say, frivolity and jests are also forbidden.) Rather, [they should conduct themselves as people] who have been rebuffed and ostracized by God. (A person under a ban of ostracism is forbidden to greet others or to return greetings. Hence the above prohibition. Ta'anit 14b states that it is proper to cover one's head with a cloak as mourners do. Nevertheless, neither the Rambam nor the Shulchan Aruch quotes this obligation (perhaps because even mourners did not generally observe this custom after the Talmudic era).) When a common person greets them, they may return the greeting (lest the person become offended (Rashi, Ta'anit 14b); but when doing so, they should respond) in a weak and concerned tone. (so that he will appreciate that the greeting was not in place.)

[3] According to another opinion, Noah left the ark. David said, "He brought me out of the prison to give thanks to Your name, etc." (Psalms 142:8). When Noah was inside the ark, he prayed. As it is said, "For this let everyone who is godly pray to You" (Psalms 32:6). God said to him, "It is a decree of providence that you should complete twelve months, and if you do not complete them, you will not leave, as it is stated, 'Thus says the Lord: In an acceptable time I have answered you...To bind the captives and so on. Go forth, etc.'" (Isaiah 49:8-9). They were forbidden from marital relations, for when the world is in distress, a person must restrain himself from procreation. Thus Joseph also acted when he saw that the two famines were about to come. As it is said, "And to Joseph were born two sons before the year of famine came" (Genesis 41:50). Similarly, Noah, his sons, the animals, and the beasts did not need to procreate. As God said to him when he entered [the ark], "You and all your household enter the ark" (Genesis 7:1), and it is written, "Noah and his sons, his wife and his sons' wives with him" (Genesis 7:7), the males separate and the females separate. This can be compared to a king who went out to battle the barbarians and decreed that the baths should not be opened, and the mint should not be struck, until I return from battle. When he returned from the battle in peace, he decreed that the baths should be opened and the mint should be struck. All that I destroy, I build. Similarly, when the flood came, there was no need to procreate, as it is stated, "Go forth from the ark, etc." (Isaiah 49:9). Therefore, when the earth was dry, [God] said, "Go out of the ark." This is why it is said, "He brought me out of the prison" (Psalms 142:8). End of the section.

“And behold, I am bringing the flood, water upon the earth, to destroy all flesh in which there is the breath of life, from under the heavens; everything that is on the earth will perish” (Genesis 6:17). “And behold, I am” – I am concurring with the words of the angels, who were saying: “What is man that You remember him?” (Psalms 8:5). (See Bereshit Rabba 8:6. The Midrash is expounding on the superfluous “and” in “and behold, I,” which suggests that God was in agreement with someone else regarding man’s destruction.) “The flood, water” – it was water at first, but after it continued to fall, it became a flood. “To destroy all flesh… everything that is on the earth will perish [yigva]” – will waste away. (Vayigva can also mean to expire peacefully. That is not its meaning here.) “But I will keep My covenant with you; and you shall enter the ark: You, and your sons, and your wife, and your sons' wives with you” (Genesis 6:18). “But I will keep My covenant with you” – you require a covenant [from Me] so that the produce that you gather [into the ark] will not rot, will not become moldy and will not go bad. You require a covenant because of the mighty ones. (See Genesis 6:4: “There were giants on the earth in those days…those were the mighty men of old.”) [They were so mighty that] one of them could place his foot on the [opening to the] depths and stop it up, or place his hand on the window [to the heavens] and block it up. But if one would attempt to enter the ark, his legs would teeter. That is what is written: “The giants will tremble under the water and its dwellers” (Job 26:5). If an [unauthorized] lion would attempt to enter the ark, its teeth would become dulled. (And it would retreat.) That is what is written: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Rabbi Ḥiyya bar Abba said: You were a carpenter, (You succeeded in building the ark.) but if it not for My covenant that was with you, you would be unable to enter the ark. (Because of the violent weather conditions, and because of men who threatened to kill him (see Bereshit Rabba 32:8).) That is what is written: “But I will keep My covenant with you” – when? When you enter the ark. (This is the implication of the verse: “But I will keep My covenant with you; and you shall enter the ark.”) “You, and your sons” – Rabbi Yehuda bar Simon and Rabbi Ḥanin said in the name of Rav Shmuel bar Rabbi Yitzḥak: When Noah entered the ark, it was prohibited to him to engage in procreation. That is what is written: “You shall come to the ark: You, and your sons” by yourself, “and your wife, and your sons' wives,” by themselves. When he emerged, He permitted it for him. That is what is written: “Go out of the ark: You and your wife, and your sons and your sons’ wives” (Genesis 8:16). Rabbi Avun said: It is written: “They are in want and in famine, they are solitary [galmuda]” (Job 30:3) – if you see want come to the world, and famine come to the world, they are solitary [galmuda] – look upon your wife as though she is galmuda, as in the coastal cities, they call a menstruating woman galmuda. (Do not engage in marital relations as long as a catastrophic situation is taking place.) Rabbi Huna said: It is written: “Two sons were born to Joseph before the advent of the year of the famine” (Genesis 41:50). (Showing that during times of catastrophe, marital relations should be avoided.)

“You and your wife and your sons and your sons’ wives” – Rabbi Yudan ben Rabbi Simon and Rabbi Yoḥanan in the name of Rabbi Shmuel bar Yitzḥak: When Noah entered the ark, it was prohibited to him to engage in procreation. That is what is written: “You shall come to the ark: You and your sons” (Genesis 6:18) – by yourselves; “and your wife and your sons' wives” (Genesis 6:18) – by themselves. (Men and women separately.) When he emerged, He permitted it for him. That is what is written: “Go out of the ark: You and your wife, [and your sons and your sons’ wives].” (Man and wife together.) Rabbi Aivu said: “They are in want and in famine, they are solitary” (Job 30:3) – if you see want come to the world, and famine come to the world, “they are solitary [galmud]” – consider your wife as though she is galmuda [a menstruating woman]. (There are places where they call a menstruating woman galmuda (see Bereshit Rabba 31:12). The verse is teaching: Do not engage in marital relations as long as a catastrophic situation is taking place.) Rabbi Huna said: It is written: “Two sons were born to Joseph” (Genesis 41:50). When? “Before the advent of the year of the famine” (Genesis 41:50). (Showing that during times of catastrophe, marital relations should be avoided.)

"And Potiphar, Pharaoh's chamberlain." Potiphar is Poti-phera (Genesis 41:50). Why is he called Potiphar? Because he fattenedthe calves for idolatry.

Another interpretation (Gen. 8:16): [GO FORTH FROM THE ARK]. David said to the Holy One (in Ps. 142:8 [7]): Sovereign of the World, BRING MY SOUL OUT OF PRISON. (Tanh., Gen. 2:11; cf. Gen. R. 34:1.) When Noah was within the ark, he prayed constantly. Thus it is stated (in Ps. 32:6): THEREFORE, LET EVERY SAINT PRAY TO YOU IN A TIME WHEN YOU MAY BE FOUND, THAT WHEN THE GREAT WATERS OVERFLOW, THEY WILL NOT REACH HIM. And what did he pray? BRING MY SOUL OUT OF PRISON. The Holy One said to him: It is a decree from me that twelve months be fulfilled (in the ark). Unless they are fulfilled, you are not going forth. Even so Isaiah has stated (in Is. 49:8f.): IN AN ACCEPTABLE TIME I HAVE ANSWERED YOU … SAYING TO THOSE WHO ARE BOUND: GO FORTH. These (who were bound) are Noah and his sons, who were prohibited (literally: bound) from sexual intercourse. (See Gen. R. 31:12; 34:7.) Joseph also acted in this way when he saw the years of famine that were going to come. (Ta‘an. 11a.) He engaged in sexual intercourse for being fruitful and multiplying before they came, as stated (in Gen. 41:50): AND UNTO JOSEPH WERE BORN TWO SONS BEFORE THE YEAR OF FAMINE CAME. Likewise Noah and his sons, the cattle, the wild beasts, and the fowl acted in this way. (yTa‘an. 1:6 (64d).) They did not engage in sexual intercourse for being fruitful and multiplying when they had entered the ark, for so had the Holy One commanded them when they had entered the ark. Where is it shown? Where it is stated (in Gen. 7:7): AND THERE WENT INTO THE ARK NOAH AND HIS SONS, the males by themselves; ALSO HIS WIFE AND HIS SONS' WIVES, the females by themselves. (See Sanh. 108b.) Thus all the days that Noah was in the ark, Noah, his sons, and all who were with him were prohibited (literally: bound) from sexual intercourse. The Holy One said to them: How can I be destroying the world in anger while you are building it up! When the flood passes on, however, you will engage in sexual intercourse for being fruitful and multiplying, as stated (in Is. 49:9): SAYING TO THOSE WHO ARE BOUND (i.e., PROHIBITED): GO FORTH. So, when the earth had become dry, the Holy One said to him (in Gen. 8:16): GO FORTH FROM THE ARK, [YOU AND YOUR WIFE] (with male and female mentioned together). Thus he released (i.e., permitted) them to be fruitful and multiply. And he also released the cattle, the wild beasts, and the fowl, as stated (in vs. 17): AND LET THEM ABOUND IN THE EARTH, BE FRUITFUL, AND MULTIPLY. Noah said to him: Sovereign of the World, might you possibly bring < another > flood to the world? He said to him: Thus have I sworn: I am not bringing another flood, as stated (in Gen. 8:21): THEN THE LORD SMELLED THE PLEASING ODOR; SO THE LORD SAID IN HIS HEART: I WILL NOT AGAIN CURSE THE GROUND ANY MORE…. How did he swear to him? Our masters say he swore to him by the covenant of Abraham, which is cited (in Neh. 9:7): AND YOU MADE A COVENANT WITH HIM (Abraham). So also Isaiah said (in Is. 54:9): FOR THIS IS LIKE THE WATERS OF NOAH TO ME: [AS I SWORE THAT THE WATERS OF NOAH WOULD NEVERMORE GO OVER THE EARTH]. You find, nevertheless, that forty days in every year these waters made a mark on the world until Solomon arose and built the Temple. Then those forty days ceased, as stated (in I Kings 6:38): AND IN THE ELEVENTH YEAR IN THE MONTH OF BUL … < THE HOUSE WAS FINISHED >. What is the meaning of IN THE MONTH OF BUL? In the month that the cattle are given mixed fodder (BLYM) from the house. (Cf. yRH 1:2 (56d).) Another interpretation: IN THE MONTH OF BUL: In the time that the earth turns into clods (bulim bulim). Another interpretation: IN THE MONTH OF BUL: < BUL > is lacking the letter M to correspond with the forty days that were cut off from the world. (The letter M (mem) in Hebrew also represents the number forty. When mem is prefixed to bul, the word for flood results.) Now, if the Holy One has sworn to Noah by the covenant of our father Abraham and fulfilled < the oath >, he will certainly fulfill the three oaths he has sworn to Zion. These are the three oaths: {He swore by the covenant of our father Abraham, as stated (in Is. 54:9): FOR THIS IS LIKE THE WATERS OF NOAH TO ME.} He swore by his own soul, so to speak, as stated (in Amos 6:8): THE LORD GOD HAS SWORN BY HIS OWN SOUL. He has also sworn by the Sabbath (ShBT), as stated (in Exod. 31:17): < IT > (the Sabbath) IS A SIGN BETWEEN ME AND THE CHILDREN OF ISRAEL FOREVER; FOR IN SIX DAYS THE LORD MADE HEAVEN AND EARTH, AND ON THE SEVENTH DAY HE RESTED (ShBT) AND WAS REFRESHED. {And it is written} [And he has sworn by Torah, as stated] (in Is. 62:8): THE LORD HAS SWORN BY HIS RIGHT HAND. This is Torah, as stated (in Deut. 33:2): AT HIS RIGHT HAND A FIERY LAW (dat) FOR THEM. (Ber. 6a.) And what did he swear to Jerusalem? That he would build it up. Thus it is stated (in Ps. 147:2): THE LORD BUILDS UP JERUSALEM. R. Samuel bar Nahmani said: It is an aggadic tradition that Jerusalem will not be built up until all the exiles are gathered. If someone says to you that all the exiles have been gathered but Jerusalem is not built up, do not believe < him >, since it is stated: THE LORD BUILDS UP JERUSALEM, and afterwards (ibid., cont.): HE GATHERS THE EXILED ONES OF ISRAEL. Israel said to the Holy One: Sovereign of the World, has not Jerusalem already been built up and destroyed? He said to them: It was destroyed and you went into exile from it because of your sins. Now, however, I will build it up and never destroy it, as stated (in Ps. 102:17 [16]): FOR THE LORD HAS BUILT UP ZION; HE HAS APPEARED IN HIS GLORY.

To say to the prisoners go forth implies that they were enjoined from sexual intercourse. Why was that? When the world is overwhelmed by suffering and destruction, men are forbidden to (fulfill the command to) increase and multiply (Gen. 6:28) Surely, while the Holy One, blessed be He, is engaged in destroying the world, men should not strive to populate it. Joseph behaved accordingly. He indulged in intercourse with his wife only prior to the years of hardship, as it is said: And unto Joseph were born two sons (Gen. 41:50). When were they born? In the years preceding the famine.

And at that time the sons of Tarshish came against all the Ishmaelites to make war with them; ‎and the sons of Tarshish subdued the Ishmaelites for many days. And the Ishmaelites were ‎few in numbers in those days, and they could not prevail against the sons of Tarshish, and they ‎were sorely grieved. And the elders of the Ishmaelites sent a written appeal unto the king of ‎Egypt, saying: We pray thee to send unto thy servants, thy princes and thy hosts to help us in ‎fighting against the sons of Tarshish, for we are greatly oppressed since many days. And ‎Pharaoh sent Joseph, with his warriors and hosts as also the warriors of the king's house. And ‎they went into the land of Havilah to the Ishmael ites to assist them against the sons of ‎Tarshish. And the sons of Ishmael fought against the sons of Tarshish, and Joseph smote the ‎Tarshishites, and he took possession of their lands, and the sons of Ishmael dwell therein even ‎unto this day. And when the land of Tarshish was subdued, all the Tarshishites fled and came ‎to the boundary of the sons of Javan, and Joseph with all his men returned into the land of ‎Egypt—not one of them was missing. And it was when the year came around, which was the ‎second year of Joseph’s reigning over Egypt, the Lord gave great plenty throughout the land ‎for seven years, according to the words of Joseph, for the Lord hath blessed all the ‎productions of the land in those days for seven years, and they ate and were exceedingly ‎satisfied. And at that time Joseph appointed his officers to collect all the food of those good ‎years, and they heaped up the corn year after year, and they placed it into Joseph’s treasuries. ‎And at all times when they gathered the food Joseph commanded that the corn be brought in ‎the ears and with it also some of the soil of the field that it be not spoilt. And Joseph did in this ‎wise year after year, and he gathered up corn in great abundance even like the sand of the ‎sea, for his treasuries were beyond number. And the inhabitants of Egypt did likewise, and ‎they gathered up abundance of food into their storehouses, from all the food of the seven ‎good years; but they did not prepare it as Joseph did it. And all the food that Joseph and all the ‎people of Egypt heaped up, was to be stored away for the seven years of famine to sustain ‎the whole land. And all the inhabitants of Egypt filled their treasuries and store houses with ‎corn for their support in the famine. And Joseph stored all the food he gathered up, into the ‎cities of Egypt, and he closed up all the stores and placed guards around them. And Osnath, ‎the daughter of Potipheira, wife of Joseph, bare unto him two sons, Manasseh and Ephraim, ‎and Joseph was thirty-four years of age when he begat them.‎

We say in Tractate Tamid, "Who is wise? The one who see the nolad (i.e., who has foresight)." And it doesn't say, "the one who sees the future to come." And we use the language of "nolad" (lit. "that which was born"), for King Solomon, of blessed memory, said, "The lazy man says, 'There’s a lion in the street; I shall be killed if I step outside,'" for these words are the lazy one who buries his hands in the bowl" and is paranoid due to imaginary events which have never transpired. Therefore, it doesn't say, "Who is wise? The one who sees the future" -- because all foolish and lazy ones worry very much about vapor/vanity. But the wise one is the one who infers the future based on past events -- he is the wise. And behold the Sages said, "ha-nolad" (lit. "that which was born), i.e., from all those things which were born, which implies that these things were already born, as is written (Genesis 41:50), "two sons" - who were born to you, "before [the famine] came to you" - this also implies that this would happen (lit. be born) in the future, as it written, behold, "a son shall be born to the house of David, Josiah by name." Therefore we say in our mishnah, "Who is wise? The one who see the nolad (i.e. they have foresight)" from [that which] already happened in early days, and from similar events, and they see the future to be born from that which is happening now, and this is to say, the "nolad" which includes that which has already happened and that which will happen in the future. And, therefore, one should not find guilt in Rabbi Zekharya ben Avkolas because until this moment, it was unprecedented - that a Jewish individual would be so embittered to the extent that they'd hand over the Temple and all of Israel into the hands of the non-Jewish oppressors, and Rabbi Zekharya ben Avkolas had no reason to worry about this, but from then onwards, when an event like this has already happened, we say about all similar incidents, "Happy is the one who fears always."

ולעבר יולד שני בנים, here too the Torah wrote the singular mode yulad, was born, instead of “were born,” as it referred to the general subject of providing progeny, just as in verse 21. We find a parallel construction with Joseph, in Genesis 41,50 וליוסף יולד שני בנים. This does not mean that the people mentioned did not have more than the two sons mentioned, seeing that the Torah specifically mentions (11,15) ויולד בנים ובנות, “he fathered sons and daughters.” The names of the two sons whose births were mentioned here must be understood as being linked to some important experience in the life of their father, who commemorated the event by the way he named these sons.

AND HE BLESSED JOSEPH, AND SAID. The meaning of this verse (The verse begins by stating that Jacob blessed Joseph, and the blessing that follows refers only to his sons. Ramban is attempting to resolve this difficulty.) is that in order to bless Joseph, out of his love for him, he blessed his sons. Scripture is relating that Joseph had no other children and his entire blessing was inherent in the blessing of these boys. It may be that [the blessing here was directed at Joseph himself, stating that] the other children who will be born to him in the future (Verse 6 here.) shall be called by the name of their brothers and be blessed with their blessing. In my opinion this latter interpretation is correct since the prophet Jacob said, And the children that were born (‘holad’to’) (Holad’to is in the past tense and means “were born to you.” Ramban will explain that Jacob’s words are to be understood as if they were in the future tense: “And the children that will be born to you after them shall be thine.” Joseph thus had other children besides Ephraim and Menasheh, whom Scripture does not record, as they were counted among the tribes of his first sons.) after them, shall be thine, and his word would not be in vain. (As it would be if we interpret the verse literally as referring to the past for Joseph did not as yet have any children other than Ephraim and Menasheh.) However, Joseph did beget children after that, just as is the opinion of Onkelos, who translated: “And the children that you will beget after them.” And thus, asher holad’to is a past tense replacing a future, just as in the verse, Which I took out of the hand of the Amorite, (Verse 22 here. Here again, lakachti (I took) is to be understood as if it were in the future tense.) and many additional verses besides. Even in line with the literal interpretation of Scripture it would appear that Joseph had children that he had begotten after his father came to him in Egypt. This is obvious from the fact that Jacob found it necessary to elaborate rather than say, “And now thy sons, Ephraim and Menasheh, who were born to thee, shall be mine as Reuben and Simeon, and the children that will be born shall be thine.” This is the reason why Scripture states, And unto Joseph were born two sons before the year of famine came, (Above, 41:50.) since after the famine additional children were born to him, but Scripture does not mention them as there is no need for us to know of them [since they were absorbed into the tribes of Ephraim and Menasheh].

Similarly, Reish Lakish said: It is prohibited for a person to have conjugal relations in years of famine, so that children not be born during these difficult years. As it is stated: “And to Joseph were born two sons before the year of famine came” (Genesis 41:50). It was taught in a baraita: Nevertheless, those without children may have marital relations in years of famine, as they must strive to fulfill the mitzva to be fruitful and multiply.

Two sons were born to Yoseif before the years of famine came. They were born to him by Osnas, the daughter of Poti Phera, Priest [chief] of On.

And to Joseph were born two sons before the year of famine arose, which Asenath who had been brought up in the house of Potipliera prince of Tanis bare to him.

When Menashe was born, (Genesis 41,51) the Torah quotes ‎Joseph as referring to the trials and tribulations he had ‎undergone before becoming ruler in Egypt, i.e. ‎כי נשני אלוקים‎, ”G’d ‎has made me ‘pay my dues’”, a reference to the troubles he had ‎endured, whereas when naming his second son, Joseph speaks ‎only about the manifestly positive experiences that had followed ‎his painful experiences, i.e. ‎כי הפרני אלוקים‎, “for G’d has made me ‎fruitful, etc.” When the Torah describes Yaakov as positioning ‎Ephrayim ahead of Menashe, this reflects that both he and Joseph ‎were aware by now that any trials and tribulations were meant to ‎help bring about the ultimate good that is perceived as such. In ‎other words, “G’d sends the cure before He inflicts the disease,” ‎He does not have to search for it after the disease is already ‎ravaging the patient. The experiences of both Yaakov and Joseph ‎foreshadow the experiences of the Jewish people.‎

chatzar beit haNaShim—[This is] etymologically similar to “sheNaShu (abandoned) and withdrew from the Omnipresent One”; they distanced themselves from God. There are those who were once somewhat close to God but have since forgotten Him. This is “haNaShim”—it connotes forgetfulness, as it is written (Genesis 41:51), “because God has NaShani (made me forget) [my troubles].” They have since forgotten God. And there are those who even now remember God, but their might has NaShtah (grown weak)” (Jeremiah 51:30), and they lack the ability to overpower their evil inclination.

{“Yosef called the name of the fir st -born Menasheh, for God has made me forget all my toils and all my father’s house. And the name of the second he called Ehpraim, for God has made me fruitful in the land of my affliction” (Genesis 41:51-52). } This is the meaning of MeNaSheh, it connotes unawareness and forgetfulness. This is as it is written, “for God NaShani (has made me forget)… all my father’s house”—namely, ancestry—and “all my toils”—that he toiled in serving God.

And the daughters of Tzelofchad ben Chefer approached etc - look, it is written "Joyfully shall you draw water from the fountains of salvation" (Isaiah 12:3). Salvation is called in the aspect of the High Holy Crown, which is where exists the fountain/origin of salvation, lovingkindness and compassion. And the two springs that come from it are Yud and Hey, which are Chochmah and Binah. And from there comes the Flow and the Salvation to the five aspects that are called the Five Salvations. And this is what we say in Havdalah "the cup of salvations I raise etc" since just as the cup is a vessel that receives the wine that is poured into it, so too is the level of "the one who claims needs to show proof", which is the Higher Sovereingty, as it were. This is the vessel to receive the Five Salvations, through the aspect of "the tzadik is the life of the worlds", since he is connected to all, and joyfully draws, and this is the secret of "the tzadik is the life of the worlds". The sages have said that JOY is a metaphor for the covenant, which is the Flow and Filling of the cup of salvation, and "the one who claims needs to show proof" is the one that wants to raise oneself up to their source and their root of Holiness. And the holy Zohar says that the five fingers around the cup are a hint of the five salvations that come from the Upper World, which is the World of Freedom, as known to those who know. ... And those are symbolized by the letters mem-nun-tzadi-pei-chaf, which are both simple and double. And those five salvations are called "daughters of Tzelofchad", and this is the explanation of the verse "and the daughters of Tzelofchad approached": they approached themselves to their higher root, that are the five salvations spoken of above, since they are called daughters that surround the Shechinah since they receive the flow from the Higher Source. And they are called daughters of Tzelofchad - [break this word into] tzalap chad [one mark], those who are one since they have no dispersion, in the secret meaning of two rays that do not separate. OR you can also say - daughters of Tzelofchad [break this word into] tzel pachad [shadow of fear] since the five letters mem-nun-tzadi-pei-chaf are double they are the hint to the Holy Strengths, and from there come Fear and Awe into those who hate Israel and all who do evil, that they are unable to come to the higher holiness. They are not able to do evil to Israel, because they [Israel] desire and want those five salvations, which are symbolized by the settling and inheriting the holy land. And that they [the daughters] were able to go up to their Source and their High Root so as to make the flow descend and fill up the cup of salvations, which is the secret of the Holy Sovereignty. And their desire was to bring about salvation and redemption, which is the messianic times, which is "and the daughters of Tzelofchad ben Chefer approached", since it is known that the secret of Exile is to raise the 288 (Refech) holy sparks, hinted in the letters of Chefer. And "Son of Gilead" - through Yaakov Our Father who called him Gal-ed, and this is also a hint to the world of freedom, in which there is the sweetening of the judgments, and there one is an E"D (witness) that the ability of changing Names for God is how we conquer our enemies, which are the ones that try to cross over the GaL (wall of stones), like the way Lavan the Aramean tried to fool Yaakov, crossing over the wall of stones to do evil to Israel. OR one can say Ben Gila"d, E"D (witness) Ayin and Dalet. Ayin and Dalet are augmented in the verse Shema etc Echad, which are the letters of E"D. Since we are with the Blessed One and we unify God's name, above and below, and we give witness to God's unity, Blessed be the Name.And what is left of the letters of Shema is SH"M, and from Echa"d, A"CH; so we can make the combination ASHMA"CH (which is Shem Ach due to our witnessing of the unity of the Holy Blessed One, and this is Ben Gil"ad, that it becomes revealed to us the Name A"ch brother/ an idea of God as Brother, through the E"D written augmented.) Ben Machir - Ben Machir with patach - that he will recognize and know and reveal and publicize the Holy One of Blessing to Israel. And as it is written "For a child has been born to us, a son has been given us. And authority has settled on his shoulders...in token of abundant authority and of peace without limit" (Isaiah 9:5-6). Ben Menashe. From the expression "God has made me forget completely my hardship" (Genesis 41:51). That is, through him Israel forgot completely all their hardship in exile. And these are the names of his daughters: the five salvations spoken above, each with her specific name, due to the good action that each has. The name of the first is Machl"ah - from the expression machul lah - it is forgiven to her, there is the source of Forgiveness (Selichah); or the expression "forgiven to the righteous." The name of the second is to be read together with the name of the first: Machla"h Noa"h, meaning constantly advancing [n"a] sickness from the seed of Israel due to the sweetening of judgments. The name of the third Chogla"h: from the expression Cha"g La"h (a festival to her), happiness and rejoicing there. The name of the fourth Milka"h: the revealing of the holy sovereignty (Malkhut). The name of the fifth Tirtza"h: a hint that Kneset Israel (?) is happy in the presence of the Holy One of Blessing, to do all according to their will after the revelation of the higher light, the world of freedom. And to become sorry (metzerah), wanted (ratzah) from the sweetening of judgment, and all becomes Compassion. And THIS IS the explanation of "and they stood (fem. verb) - the five salvations spoken of above. In front of Moshe - the aspect of Awareness (Da'at). And in front of Eleazar haKohen - the higher (sphere). And in front of etc, why will the name of our father be diminished etc give us a holding etc - since through Israel Sh"en A"ch (the name Brother) is remembered (and expanded) influencing (the world) - this is "among the brothers of our father". A"v (father) is an expression of will, like "and they did not want" Av"u (Judges, 19:25; I Samuel 15:9) - our will is that we have a holding on the aspect of Brother A"ch remembered/male. And this is "among the brother of our father". And this is "they brought their claim to Moshe" - the world of freedom, the 50 levels of Binah. In front of Hashem - specifically. "And Moshe spoke to Ad-nai" - the aspect of Awareness. "

(a) In the name of my grandfather and teacher, of blessed memory: He explained the disagreement between Beit Shammai and Beit Hillel as to whether one increases day by day or decreases. He explained that, in the lamp, there is an aspect of illumination and one of combustion, that being to burn the waste material and to purge the inside by the fire of desire for Him, may He be blessed. And Beit Shammai are of the view that, initially, it is necessary to "depart from evil [and (then) do good]" (Ps. 34:14), and thus the practice of decreasing day by day. And Beit Hillel are of the view that the main idea is to increase day by day, such that the enthusiasm that illuminates through him will purify his body and will automatically purge the waste material. (b) And this is also what is written that Yosef placed Menashe first, while Ya'akov placed Efraim first. For the name Menashe is from "God has made me forget [nashani] ... my travail" (Gen. 41:51), as with "forget your people and your father's house" (Ps. 45:11), and he thought this about Ya'akov. But Ya'akov our ancestor, peace be on him, realized that not everyone is prepared for this, and he placed Efraim first [see Gen. 41:52: Efraim "for God has made me fertile (hifrani)"], corresponding to the view of Beit Hillel. Thus far [my grandfather's] statement, may his memory be for a blessing. (c) And according to this, both the formulation "increases day by day" and the formulation "decreases day by day" make sense, for they are in truth two paths. There are those who proceed by diminishing the subjugation of the body, and there are those who proceed by increasing the light of the spirit and of the insides. And this is a matter of "Ehad marbeh v'ehad mam'it" [originally, it is all the same whether one does much or one does little, provided that one directs one's mind towards Heaven. Ber. 5b, 17a]. And these two aspects are of Hallel and Thanksgiving, as we have said elsewhere.

[Joseph] put into his heart that, in that the Lord was with him, he was not brought down there for naught; but rather to precipitate the [arrival of the] Divine Presence in Egypt, such that he was Its 'chariot.' And so he saw that the Lord was with him. And therefore when he was in the house of his master, he did not inform his father, to redeem him form his master. And [so it was] in this way, regarding all of the times [that he was in Egypt], he was as if silent. As behold, the intellect would suggest that at least when he was still in the jail, he would assuage his father's worrying with a carrier to run with a letter from his hand. However since he stopped himself to not reveal [anything to his father], he therefore called his firstborn son, Menashe - meaning, it is good to praise the Lord, "for God made me forget all my toil, and all my father’s house." As I was given the strength to forget this through him... As if not, I would have told my father's household. But the Lord [granted him a child] so that his father would not redeem him from his distress with all of the wealth of his home, and that [he not] command him to return to his land. And [then] the entire preparation of the exile which He, may He be blessed, prepared by having His Divine Presence come to Egypt with Joseph as its chariot would have been spoiled. And this is [the meaning of] "for God made me forget..."

... And in truth, the greatness of the righteousness of his heart with God prevented him from fulfilling the commandment of honoring his father (and to tell his father that he was alive); in the same way that all of his behavior towards his brothers at this time - even though at first glance it appears as one who is taking vengeance upon them... in truth [was] only because of his righteousness, to not do anything against the will of his Maker. For so was the decree from the Most High which He showed him in a prophetic dream - "and they bowed down to my sheave" (Genesis 37:7). And he did it with great wisdom and deep counsel that they would not fulfill these bowings and this submission in front of him, while knowing that he was Joseph - as this would have been a great embarrassment for them. Surely to save them from this, he made great efforts that they should fulfill [the dream] without knowing that he was the one to whom they were bowing. [This is] as the verse testifies - "And Joseph remembered the dreams that he dreamt about them" (42:9), as explained there. Likewise was Joseph concerned in his heart about informing his father at the beginning of his being brought up, that he was alive and was the ruler of the country, lest the decree of the Most High about the bowings of the sheaves and the eleven stars be nullified. Behold it is for this reason - even though he was personally yearning to honor his father with the good news - that he nevertheless needed to strain with great strength  to nullify the commandment of honoring his father (in the same was as there is no room for the commandment of honoring one's father if, through it, he nullifies one of the commandments of the Lord)... Behold, in order to fulfill the will of his Maker, he was obligated to forget the honor of his father from his heart, even though he found himself obligated to honor him every instant... Hence he called his son, Menasseh, "as the Lord made me forget..." - He is the one who assisted me that I not think about the honor of my father, as if he was forgotten from my heart. And most of the usage of forgetting is just about not putting one's attention to something; in that it is not [sufficiently] important in his eyes to put his mind to it (hence, he "puts it to the side"). And he said, "all of my father's house," to include all those connected with his father, as they were all equally good in his eyes. And he did not have a grudge in his heart about what they did to him; as he said to them afterwards (Genesis 45:8), "It is not you that sent me here, but rather God." And [about] that which he said, "all of my toil" - his intention was not that with the status of being raised up, he forgot all of the heartaches which he had before his entering into all of this honor. For in fact his intention even at the time of his toil when he had the status of a slave - even though he was forced to be involved in things that were unnatural for him - [was that] this toil was not a strain and a burden upon him; as he accepted it with a joyful heart and gave thanks to Him, may He be blessed, that He helped him spiritually that he should not think of it as a strain, but rather to do it with a good heart. So all of the great toil was as removed and forgotten [even] in its time...

FOR GOD HATH MADE ME FORGET. Its meaning is, because he said God hath made me forget. (This is an abridged statement as “because he said” has to be added between Manasseh and for God etc. Cf. I.E.’s comment on Gen. 26:7.) Rabbi Judah, the first Hebrew grammarian, (Rabbi Judah ibn Hayyuj (c. 940-1010), the first Hebrew grammarian to put forth the idea that all Hebrew words come from a three letter root. He is considered the father of the science of Hebrew grammar (Weiser).) says that nashani (made me forget) follows the paradigm of channani (dealt graciously with me) (Gen. 33:11). (Channani comes from the root chet, nun, nun. Similarly nashani comes from the root nun, shin, shin. They are both kals.) However, Rabbi Moses Ha-Kohen, the Spaniard, says that (in nashani) a pattach has been substituted for the chirik. (According to this opinion, nashani is a pi’el coming from the root nun, shin, heh. Compare, tzivvani whose root is tzadi, vav, heh. The problem is that the first letter of a pi’el perfect is vocalized with a chirik, and nashani is vocalized with a pattach, hence Rabbi Moses’ explanation that a pattach has been substituted for a chirik. Thus nashani is a variant of nishani.)

Heb. nashshani, connected with “Manasseh” (Menashsheh).

כי נשני אלו-הים את כל עמלי ואת כל בית אבי, “for G’d has enabled me to forget all my problems including those which I have suffered in my father’s house.” This verse prompted our sages (Baba Batra 12) to conclude that the house in which a woman grew up is called בי נשא, “a house inducing forgetfulness.” The origin of this psychological fact is the verse in Genesis 2,24 “for that purpose (to get married) man leaves the house of his father and his mother and cleaves to his wife.” [As long as Joseph had not founded a family he was still deeply attached to his father’s house. Ed.] What holds true for the emotional reaction of a man when he gets married is equally true of the wife once she is married.

כי נשני, G’d granted me so much wealth and power that He enabled me to forget את כל עמלי, all the problems and setbacks I had experienced, and He has even made me forget all the members of my father’s household. [not including his father, of course. Ed.]

נשני, the vowel patach under the letter נ substitutes for the vowel chirik which we would normally expect in the transitive conjugation from the root נשה, as then it would have been nishani as in tzivani from the root צוה, “to command.” Some commentators do not accept that this vowel is a variant but claim that it is justified as the root of the word nashani in our verse is נשש. [compare Rash’bam’s comment. Ed.]

נשני, the construction of the word from the root נשש is similar to a similar construction of the root חנן in 33,11 where Yaakov explained to his brother Esau that he was looking at his children. The proof of this is the dagesh in the letter ש. [which effectively doubles that letter. Ed.] If the word nashani had been derived from the root נשה as in Isaiah 44,21 לא תנשני, or as in Lamentations 3,17, נשיתי טובה, where the root is one that loses its last root letter, the Torah here should have written nishani, instead of nashani. It then would have been parallel to the construction in Samuel II 19,27 עבדי רמני, rimani from the root רמה, to deceive, and other similar examples.

נַשַנִי übersetzt man gewöhnlich: Gott hat mich vergessen lassen all mein Unglück und mein ganzes väterliches Haus! Wem kehrte sich dabei das Herz nicht um? Josef nennt seinen Erstgeborenen danach, daß ihn Gott seinen alten Vater und seine ganze väterliche Familie habe vergessen lassen! Dadurch würde allerdings der Umstand, daß Josef sich so lange um seinen Vater nicht gekümmert, auf die fasslichste Weise gelöst. Josef wäre einfach ein herzloser Mensch gewesen. Glücklicher Weise ist "vergessen" nicht die einzige Bedeutung von נשה ,נשה heißt auch "Gläubiger sein" (siehe Kap. 32, 33), und נשני kann ebensowohl heißen: Gott hat mir mein Unglück und meine Familie zu Gläubigern gemacht. Was mir bis jetzt als Unglück und Misshandlung erschienen, das hat Gott Werkzeug meines höchsten Glückes werden lassen, so daß ich meinem Unglück und meiner Familie aufs tiefste verschuldet bin. Die Form נַשני statt נִשני ist nach beiden Auffassungen gleich schwierig und würde sich nur durch eine Wurzel נשש erklären lassen, die sonst nicht weiter vorkommt. — Beiläufig wird der Ausdruck עמל zu der Äußerung missbraucht: der Jude ist faul, Arbeit bedeutet ihm Unglück. Dem gegenüber denkt sich der Jude selbst das Paradies nicht als ein dolce far niente! der jüdische Mensch ist selbst im Paradiese "zur Arbeit" da, עמל !לעבדה ולשמרה ist aber nicht eine jede Arbeit, sondern nur eine mühevolle Arbeit ohne entsprechendes Resultat. Wenn uns "arbeitsamen" Deutschen eine solche Arbeit eine Seligkeit wäre, was für eine Seligkeit müsste dann nicht "Mühseligkeit" sein! Das עמל des einen erzeugt im mitfühlenden Nebenmenschen חמל. Es kommt auch als das Unglück vor, das man andern bereiten will, und heißt dann in solcher Beziehung auch: Unrecht; allein in seiner ersten Bedeutung liegt dies nicht.

כי נשני אלוקים, what happened to him fore- shadowed what would happen in the future, as described in Isaiah 65,16 כי נשכחו הצרות הראשונות, “for the former troubles shall be forgotten

Joseph called the name of the firstborn Manasseh, as he felt: God has made me forget [ nashani ] all my toil, my suffering and hardship, and the trouble of my father’s entire house, from which I suffered for many years, as I am now a new person.

“Jacob arrived intact” – intact in his body. Because it is written: “He was limping because of his hip” (Genesis 32:32); nevertheless, intact in his body. Intact in his children; because it is written in his regard: “If Esau will come upon the one camp, and smite it, the remaining camp will survive” (Genesis 32:9); nevertheless, here, intact in his children. Intact in his wealth; although, Rabbi Avun said in the name of Rav Aḥa: Our patriarch Jacob would give Esau that same gift (See Genesis 32:14–16.) for nine years; nevertheless, here, intact in his wealth. Rabbi Yoḥanan said: Intact in his studies, but Joseph forgot, as it is stated: “As God has made me forget all my toil” (Genesis 41:51). Elsewhere it says: “The toiling soul toils for itself” (Proverbs 16:26). (The toil of the soul is Torah study.)

“His master saw that the Lord was with him, and everything that he did, the Lord made his undertaking successful” (Genesis 39:3). The Rabbis say: “His master saw that the Lord was with him” – but ultimately, he forgot, as it is written: “God has caused me to forget all my toil” (Genesis 41:51). (“The Lord was with him” in that Joseph would review his Torah studies, but ultimately, over time, he forgot them (Etz Yosef). ) Rav Huna said in the name of Rav Aḥa: He would whisper and enter and whisper and exit. (He was constantly whispering his studies, or praying (see Yefeh To’ar). ) [Potiphar] would say to him: ‘Pour me boiling water,’ and it would be boiling; lukewarm [water], and it would be lukewarm. (“The Lord was with him” and granted Joseph success beyond the natural order of the world. ) He said: ‘What, Joseph, are you bringing straw to Efrayim, earthenware pots to Kefar Ḥanina, fleeces to Damascus, sorcery to Egypt – sorcery in a place of sorcerers?’ Until when? Rabbi Ḥiyya said: Until he saw the Divine Presence standing over him. That is what is written: “His master saw that the Lord was with him.”

“Moses decided to dwell with the man, and he gave his daughter Tzipora to Moses” (Exodus 2:21). “Moses decided [vayoel]” – Rabbi Yehuda says that he took an oath to him, as vayoel is nothing other than an expression of an oath, as it is stated: “Saul administered an oath [vayoel] to the people” (I Samuel 14:24). Why did he administer an oath to him? He said to him: ‘I know that Jacob your ancestor, when Lavan gave him his daughters, he took them and left without [Lavan’s] knowledge. Perhaps, if I give you my daughter you will do the same to me.’ Immediately, [Moses] took an oath to him, and [Yitro] gave him Tzipora. Rabbi Neḥemya said: He accepted upon himself to stay the night with him, as vayoel is nothing other than an expression of staying the night, as it is stated: “Please agree [hoel] and stay the night” (Judges 19:6). Our Rabbis, of blessed memory, said that he accepted upon himself to herd his flocks, as vayoel is nothing other than an expression of beginning. When he married his daughter, he began and accepted upon himself to herd his flocks. “She bore a son and he named him Gershom because he said: I was a stranger [ger] in a foreign land” (Exodus 2:22). “She bore a son and he named him Gershom.” It is the way of the righteous to name their sons after an event. In Joseph’s regard what does it say? “He named the firstborn Manasseh…and the second he named Ephraim” (Manasseh, “because God has made me forget [nashani] all my toil and all my father’s household.” Ephraim, “because God has made me fruitful [hifrani] in the land of my affliction.”) (Genesis 41:51–52), in order to recall the miracles that the Holy One blessed be He performed on his behalf. Moses, too, named his son Gershom after the miracle that the Lord performed on his behalf; that he was a stranger in a foreign land, and the Holy One blessed be He brought him success there.

לא תהיה לו כנושה, “do not treat him (the borrower who is tardy in repaying same) like a creditor;” some commentators understand the expression נשה as “forgetting,” as when Joseph said in Genesis 41,51: כי נשני אלוקים, “for G-d has enabled me to forget, etc.;” the meaning of our verse then would be that you are not allowed to “forget” the loan for a long time and then pressure the borrower to pay interest payments for the overdue period.

THESE ARE THE WORDS WHICH MOSES SPOKE UNTO ALL ISRAEL. [The reference is] to the commandments which he will mention in the entire book beginning with the Ten Commandments in the section of Va’ethchanan, (Further 5:6-18. In other words, the opening expression of the Torah here, These are the words …, is not a reference to the words of Moses from the beginning of the book on, narrating the historical events of the journey through the wilderness, but primarily a reference to the Ten Commandments and the laws that followed, which Moses introduced with a review of their journey from Sinai to the Jordan followed with an exhortation to obedience.) as Scripture stated, Moses began explaining this Law, saying, (Verse 5.) clearly indicating that he is speaking of the Law [which begins with the Ten Commandments in the next section of Va’ethchanan]. And in that case [we must say] that in the [following] verse The Eternal our G-d spoke unto us (Verse 6.) an introductory expression of “saying.” (Since we have explained the word leimor (saying) in Verse 5 as referring not to the contents of Verse 6 but to the Scriptural text of the Ten Commandments, Verse 6 should begin with a phrase explaining that it was Moses who was now speaking on a different subject — not about the commandments, but about the history of the forty years. Thus the verse should begin, “And he [i.e., Moses] said: The Eternal our G-d spoke unto us …”) is omitted. Similarly [there is an omission in the verse] And Joseph called the name of the firstborn Menasheh: ‘for G-d hath made me forget all my toil’ … And the name of the second he called Ephraim: ‘for G-d hath made me fruitful.’ (Genesis 41:51-52.) Both verses omit the expression “for he [Joseph] said” [that G-d hath made me forget … “for he said” that G-d hath made me fruitful]. And the purport of these verses here is as follows: “These are the commandments which Moses spoke to all Israel beyond the Jordan in the fortieth year from their departure from Egypt on the first day of the eleventh month according to all that the Eternal had commanded him for them, (Verse 3.) this being after he had smitten Sihon and Og, (Verse 4.) in the land of Moab, there Moses began to explain to them this Law, as follows. And he said: The Eternal our G-d spoke unto us in Horeb, saying: ‘Ye have dwelt long enough etc.’” (Verse 6.) And the meaning thereof is that when Moses began explaining the commandments to them, he said to them at the outset of his words: The Eternal our G-d spoke unto us in Horeb, after He gave us the Ten Commandments, [ordering] that we conquer the Land at once and that we cross the Jordan. But your sins caused you this and that consequence [as Moses goes on to relate]. The words of this introduction continue until he concludes with the verse, And thou shalt keep His statutes, and His commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the Land, which the Eternal thy G-d giveth thee, forever. (Further, 4:40.) Then Moses called all Israel that were before him and said, Hear, O Israel, the statutes and the ordinances which I speak in your ears this day, (Ibid., 5:1.) and then began the explanation of the Torah with the Ten Commandments in order that they hear them with the explanation from the mouth of the one who received them from the mouth of the Holy One, blessed be He. Afterwards he informed them of the Unity of G-d, as it is said, Hear, O Israel: the Eternal our G-d, the Eternal is One, (Ibid., 6:4.) and all the commandments in this book. This is why Scripture explained here which Moses spoke unto ‘all’ Israel, and there it is stated, And Moses called unto ‘all’ Israel (Ibid., 5:1.) [emphasizing that all were present], because the explanation of the Torah and the completion of the commandments must be in the presence of “all” Israel just as was the Giving of the Torah [itself on Mount Sinai]. Now, because he [Moses] prolonged the words of this introduction, Scripture [in Va’ethchanan where Moses finally begins explaining “the words” with which he began this opening verse] returned to the place at which it stopped at the beginning of the explanation of the Torah and said, And this is the Law which Moses set before the children of Israel; these are the testimonies, and the statutes, and the ordinances, which Moses spoke unto the children of Israel, when they came forth out of Egypt, (Ibid., 4:44-45.) and mentioned that it was beyond the Jordan, in the valley over against Beth-peor, in the land of Sihon, (Ibid., Verse 46.) this being the land of Moab mentioned here (Verse 5.) since Israel did not enter the land of Moab except what was made permissible for them by Sihon [who conquered part of Moab and became its ruler, thus removing that territory from the injunction that Israel may not wage war against Moab] as has been explained in the preceding book. (Numbers 21:26; 35:14.) Thus Scripture mentioned two things here. [The first thing is:] it stated that Moses spoke unto the children of Israel, according to all that the Eternal had commanded him for them, (Verse 3.) this being an allusion to the commandments which he would tell them in this book that have not been mentioned thus far in the Torah. And it says that these commandments were exactly as G-d commanded him; he did not add to, or substract from what he had been commanded. It was necessary that this be stated [i.e., that Moses spoke according to all that the Eternal had commanded him] because Scripture does not state of them “And the Eternal spoke unto Moses;” therefore it included them now, [emphasizing] that they were all according to what he was commanded from the mouth of the Holy One, blessed be He. [The second thing is:] it further stated that Moses began explaining this Law, (Verse 5.) this being an allusion to the commandments which were already declared, that he would repeat them in order to clarify them further and to give additional instruction about them. And the meaning of the expression ho’il Mosheh (Verse 5. This is generally translated: “Moses began.” Since according to Ramban, the explanation of the commandments does not begin until the Ten Commandments in 5:6, Ramban interprets the word ho’il as “wished;” thus meaning “Moses wished” to explain this Torah; however, the beginning thereof is not here, but later on as explained. According to those commentators, such as Rashi, who explain the reference ‘These are the words’ in our verse as referring to Moses’ words of chastisement, the word ho’il does mean “begin,” since the reproof begins in the next verse.) is that “Moses wished” to explain the Torah to them. This is said to inform us that Moses saw fit to do so although G-d had not yet commanded him thereon [but afterwards, when He commanded him to write down the whole Torah, G-d Himself said all these words that were originally spoken by Moses; and Moses wrote them as he was commanded. Hence there is no difference between the first four books of the Torah and this fifth book, Deuteronomy, as all are equally the word of G-d]. The word ho’il is thus related to the expressions: ‘ho’el na’ (be willing, I pray thee), and tarry all night; (Judges 19:6.) would that ‘ho’alnu’ (we had been willing) and dwelt beyond the Jordan, (Joshua 7:7.) and so also many similar expressions.

גיד הנשה THE SINEW OF THE THIGH-VEIN — Why is its name called גיד הנשה? Because it sprang נשה) and rose from its proper position. The word has the meaning of “springing”. Other examples are: (Jeremiah 51:30) “Their strength sprang away (נשתה)” and (41:51) “for God hath made all my trouble spring away from me נַשַּׁנִי)".

אלה הדברים, the words that Moses is about to speak refer to the words that are recorded in this volume of the Torah. Moses will first review the whole Torah, commencing with the revelation at Mount Sinai and the Ten Commandments. In verse 6 we would have expected the verse to begin with the words ויאמר משה, something that is missing here. We do find a similar construction where such an introductory remark is missing when Joseph names his first son Menashe, and the Torah reports that he said: כי נשני אלוקים את כל עמלי, “for the Lord has made me forget all my troubles,” (Genesis 41,51, as well as verse 52 concerning Ephrayim) where we would have expected at least the introductory words כי אמר. The reason that Moses used this introduction was to remind them that not quite a year after that G’d had told the people that they had encamped around Mount Sinai long enough, and that it was time to begin their journey toward their ultimate objective, the Holy Land. This was a pointed reminder that as far as G’d was concerned they had been sufficiently prepared to make war successfully against the Canaanites, whose measure of guilt by then was full, so that the Israelites should have every chance to defeat them. These introductory words continue until 4,40 ושמרת את חוקיו ואת מצותיו אשר אנכי מצוך היום, “you shall observe His decrees and His commandments that I command you this day, to carry them out, etc.” After this Moses called upon the whole nation of Israel that stood assembled before him saying: שמע ישראל וגו', 5,1 and began with a restatement of the Ten Commandments. Having concluded with that restatement, including minor additions, he emphasizes the uniqueness of G’d, i.e.שמע ישראל ה' אלוקינו ה' אחד, “Hear O Israel, the Lord our G’d, the Lord is One,” followed by all the commandments contained in this volume of the Torah. This is the reason why we have the formula here: דבר משה אל כל ישראל that Moses spoke to all of the Children of Israel, and the same formula is used in 5,1 when he is described as calling to all of the Children of Israel when exhorting them to learn and to keep the commandments. It was important that just as 40 years ago at the revelation to the previous generation all the people were assembled, now when the covenant is about to be renewed with a new generation the whole people must be in attendance at that event. When the Torah describes Moses as באר את התורה הזאת “explaining this Torah,” (verse 5) this is a reference to the Torah which the people had already heard from his mouth once before. He now reviews this part of the Torah and in a number of cases expands on it, filling in details not revealed up until now. He emphasized that all of this had been commanded to him by Hashem, i.e. he had not added anything of his own. The meaning of the word הואיל is that the initiative for this review is his own; he had not been told by Hashem to do so. The term is used several times in Scriptures for free-willed agreement, as for instance in Joshua 7,7 ולו הואלנו ונשב בעבר הירדן, “if we had only been willing to remain and settle on the east bank of the Jordan.” When Moses responded to Yitro’s invitation to dwell in his house, his willingness is also described by the word ויואל משה לשבת את האיש, “Moses agreed to dwell with that man.” (Exodus 2,21).

Evidence for this theory is contained in the choice of name Yosef gave to his firstborn son Menashe: “It is because God has made me forget all my trouble and all my father’s house” (Bereshit 41:51). Uppermost in Yosef’s mind was the desire to forget the past, not just his brothers’ conduct towards him but “all my father’s house.” Yosef believed that his father had deliberately put him at his brothers’ mercy because, angered by the second dream, he no longer wanted contact with the son he had once loved. That is why he never sent a message to Yaakov that he was still alive.

Yoseif named the first-born, Menasheh, For God has made me forget all my trouble, and all that was in my father’s house.

And Joseph called the name of his firstjborn Menasheh; because, the Lord hath made me forget all my weariness and all the house of my father.

Another approach to help us understand the line ‎ועשית בגדי ‏קודש לאהרן אחיך לכבוד ולתפארת‎: We know that of the twelve ‎months of the year 6 months belong to the season known as ‎‎“winter”, whereas the other 6 months are known as “summer.” ‎The twelve months correspond to the 12 lunar cycles each of ‎which is identified by star patterns described as ‎מזלות‎, ‎‎“constellation of stars in the sky.” Each month another one of ‎these constellations carries out its assigned tasks. The twelve ‎constellations may be summed up as 6 holy attributes, part of the ‎mystical ‎אור ישר ואור חוזר‎, “direct light emanating from the ‎source, and reflected light carrying the spiritual input by the ‎creatures who had encountered it. The six holy attributes are: 1) ‎man’s love for his Creator, and his desire to serve Him out of love ‎so as to provide Him with pleasure from His creatures. 2) The awe ‎in which man holds G’d; his dread of transgressing rules that ‎outlaw certain activities and defy His wishes. 3) the glory of G’d ‎that man must experience when he sees how G’d “boasts” of ‎man’s good deeds, compare Isaiah 49,3: ‎עבדי אתה ישראל אשר בך ‏אתפאר‎, “You are My servant Israel in whom I glory.” 4+5) the ‎faith Israel displays. These are two virtues, even though they ‎have a common heading. [The author had on a previous ‎occasion distinguished between faith which is totally oblivious of ‎any advantage one might personally gain from it, and faith which ‎is tied to certainty that G’d will reward one tangibly. Ed.] ‎‎6) The attribute of negating self interest by linking oneself ‎unreservedly to G’d and being completely content with whatever ‎it is that He has in mind for him.‎ The 12 constellations are represented in the gemstones of the ‎breastplate of the High Priest where they symbolize the 12 tribes ‎of the Jewish people, the holy nation.‎ The month of Adar corresponds to the tribe of Joseph ‎from whom 2 of the twelve tribes emerged. This is why when ‎there is a need to insert an extra month in the calendar to ‎compensate for the 11 days plus, that the lunar “year” is shorter ‎than the solar year, this month appears in our calendar as both ‎Adar I and Adar II. The appropriate zodiac sign for this month is ‎therefore that of ‎דגים‎, fish, which are a symbol of fertility as we ‎know from Genesis 48,16 where Yaakov blessed Joseph by ‎predicting that his sons’ offspring would be as numerous as that ‎of fish. Another example of Joseph’s numerous offspring is ‎alluded to in the words ‎בן פרת יוסף‎ “Joseph is a fruitful son.” ‎Genesis 49,22. Just as fish are safe from the evil eye, seeing they ‎are not visible on the earth’s surface, swimming beneath the ‎surface of the oceans, so the Talmud in B’rachot 20 ‎understands the words ‎עלי עין‎, in the same verse as the protection ‎afforded Joseph’s offspring from the potential damage from the ‎evil eye of people envious of them.‎ When the letters of the word ‎דג‎, “fish” are inverted, the result ‎is ‎גד‎, a word related to ‎מזל‎ in the sense of good fortune. (compare ‎Talmud Shabbat 67) There the sages accuse people who wish ‎themselves “that their mazzal, ‎גד‎ (protective star), not be ‎tired either by day of by night,” as uttering idolatrous phrases. In ‎the case of Joseph, whose two sons were called ‎מנשה‎ and ‎אפרים‎ ‎respectively, the former is an allusion to historically negative ‎phenomena, whereas the word ‎אפרים‎ is symbolic of historically ‎favourable occurrences. Joseph already presaged this when ‎naming his sons (Genesis 41,51-52) when he saw in the birth of ‎his first son a reminder of his years of suffering, whereas he ‎predicted a better future as being associated with the birth of his ‎second son. The month of Adar similarly symbolizes hard times ‎for the Jewish people during the first half, until after the 14th ‎when the nation during the reign of Ahasverus had been saved ‎from Haman’s wicked plots. According to the Talmud Shabbat 104, where ‎positioning of the letters and its symbolic significance is ‎discussed, the symbolism of the letters of the Jewish calendar ‎telling us something through the sequence in which they appear, ‎our sages see in the sequence ‎גד‎ an abbreviation of the words ‎גומל ‏דלים‎, “G’d at work in reversing the fate of the poor, (Jews in ‎exile)” The letter ‎ד‎ is understood to refer to the initial ‎subjugation of the Jewish people, whereas the letter ‎ג‎ is ‎understood as the subsequent turn for the better in the fortunes ‎of this people. This is used as a reversal of the normal ‎interpretation of such pairings of letters when the letter that is ‎later in the alphabet appearing first, is considered as a bad omen. ‎It was reserved for G’d to demonstrate that when He, as opposed ‎to astrological factors, i.e. mazzal, is involved, He can ‎reverse the predictions of the astrologers based on idolatry. ‎Besides, we must never forget that even when G’d subjects us to ‎harsh measures, the ultimate objective is to bring about our ‎repentance and subsequent redemption. The Purim story is the ‎best example of this, although it was unique in that not a hair of ‎a single Jew was touched on that occasion, the disaster having ‎been warded off by the people’s repentance in time.‎

{“Yosef called the name of the fir st -born Menasheh, for God has made me forget all my toils and all my father’s house. And the name of the second he called Ehpraim, for God has made me fruitful in the land of my affliction” (Genesis 41:51-52). } This is the meaning of MeNaSheh, it connotes unawareness and forgetfulness. This is as it is written, “for God NaShani (has made me forget)… all my father’s house”—namely, ancestry—and “all my toils”—that he toiled in serving God.

And this is the meaning of EPhRaIm, as it is written (Genesis 41:52), “for God hiPhRanI (has made me fruitful) in the land of my affliction.” The explanation is: By means of the holy thoughts, that which previously was afflicted—i.e., desolate and parched—is accounted for him as merits.

(a) In the name of my grandfather and teacher, of blessed memory: He explained the disagreement between Beit Shammai and Beit Hillel as to whether one increases day by day or decreases. He explained that, in the lamp, there is an aspect of illumination and one of combustion, that being to burn the waste material and to purge the inside by the fire of desire for Him, may He be blessed. And Beit Shammai are of the view that, initially, it is necessary to "depart from evil [and (then) do good]" (Ps. 34:14), and thus the practice of decreasing day by day. And Beit Hillel are of the view that the main idea is to increase day by day, such that the enthusiasm that illuminates through him will purify his body and will automatically purge the waste material. (b) And this is also what is written that Yosef placed Menashe first, while Ya'akov placed Efraim first. For the name Menashe is from "God has made me forget [nashani] ... my travail" (Gen. 41:51), as with "forget your people and your father's house" (Ps. 45:11), and he thought this about Ya'akov. But Ya'akov our ancestor, peace be on him, realized that not everyone is prepared for this, and he placed Efraim first [see Gen. 41:52: Efraim "for God has made me fertile (hifrani)"], corresponding to the view of Beit Hillel. Thus far [my grandfather's] statement, may his memory be for a blessing. (c) And according to this, both the formulation "increases day by day" and the formulation "decreases day by day" make sense, for they are in truth two paths. There are those who proceed by diminishing the subjugation of the body, and there are those who proceed by increasing the light of the spirit and of the insides. And this is a matter of "Ehad marbeh v'ehad mam'it" [originally, it is all the same whether one does much or one does little, provided that one directs one's mind towards Heaven. Ber. 5b, 17a]. And these two aspects are of Hallel and Thanksgiving, as we have said elsewhere.

קרא אפרים, “he called Ephrayim.” This was a reminder of the two founding fathers of the Jewish people, Avraham and Yitzchok, both of whom had described themselves as ashes, אפר. Compare Genesis 18,27 and Yitzchok, who when bound on the altar on Mount Moriah, considered himself as soon being burned to ashes. This is why the entire Jewish nation is on occasion called אפרים, compare Jeremiah 31,19: הבן יקיר לי אפרים, “truly, Ephrayim is a dear son to Me.”(G–d speaking)

Heb. hiphrani, connected with “Ephraim.”

For God has made me forget. Yoseif gave them names that would remind him of his former poverty so that he would never cease to be grateful.

בארץ עניי, in the land which for me was first a land of poverty, oppression, mental anguish, and has now become the land in which my potential has come to fruition where G’d has granted me children, wealth and great honour.

He called the name of the second son Efraim, as he said: Not only have I forgotten my suffering, but now God has made me fruitful [ hifrani ] in that I have become successful and risen to prominence in the land of my affliction.

“And to Shem, father of all the children of Ever, brother of Yefet the eldest, children were also born” (Genesis 10:21). “And to Shem, father of all the children of Ever…[brother of Yefet the eldest] (This phrase could also be translated: the elder brother of Yefet.) ” – we do not know whether Shem is the eldest or Yefet is the eldest. From what is written: “These are the descendants of Shem. Shem was one hundred years old, and he begot Arpakhshad two years after the Flood” (Genesis 11:10), (Noah’s eldest son was born when he was five hundred year old (Genesis 5:32), and the Flood began when he was six hundred years old (Genesis 7:6), so Noah’s eldest son was one hundred years old when the Flood began. Shem, however, turned one hundred two years after the Flood.) we see that Yefet was the eldest. “Two sons were born to Ever; the name of the one was Peleg, as in his days the world was divided, and the name of his brother was Yoktan” (Genesis 10:25). “Two sons were born to Ever; the name of the one was Peleg, as in his days the world was divided” – Rabbi Yosei says: The ancients, because they knew their ancestors [personally], (Since they lived very long lives, spanning many generations.) would give names [to their children] on the basis of events [of their lives], but we, who do not know our ancestors, (Because they are already dead when our children are born.) give names [to our children] after our ancestors. Rabban Shimon ben Gamliel says: The ancients, because they utilized the divine spirit [of prophecy], would give names on the basis of events, but we, who do not utilize the divine spirit, give names after our ancestors. Rabbi Yosei ben Ḥalafta said: Ever was a great prophet, as he named [his son] on the basis of [future] events. That is what is written: “Two sons were born to Ever… [the name of the one was Peleg, as in his days the world was divided [niflega]].” (Ever named his son after the dispersion of the Tower of Babel, an event that would happen later in his life.) Why was he named Yoktan? It is because he minimized [maktin] himself (He acted humbly.) and his affairs. What did he merit? He merited to produce thirteen families. If for the younger son who minimized his affairs it is so, for an older one who minimizes his affairs, all the more so. (If even the younger son is rewarded for acting humbly, all the more so if an older son does so.) Similarly, “Israel extended his right hand, and laid it upon the head of Ephraim, who was the younger [hatza’ir]” (Genesis 48:14) – Rabbi Huna said: From the report of their births, (In Genesis 41:51–52.) do we not know that he [Ephraim] was the younger? The explanation [for repeating the information here] is that he used to downplay [matz’ir] his affairs. What did he merit? He merited the birthright. If the younger one who downplayed his affairs merited the birthright, an older one who downplays his affairs, all the more so.

[FOR THE GOD OF MY FATHER WAS MY HELP.] The word amar (he said), which should have followed the word ki (for), has been omitted in for the God of my father. Scripture does not read, “for he said the God of my father was my help” because the phrase refers to for he said: I have been a stranger (v. 3), which is written above. (That is, the phrase for he said in verse 3 also applies to verse 4.) It is similar to for God hath made me fruitful (Gen. 41:52). (There too the word amar is missing. See I.E. on Gen. 41:52.) I have already explained why Moses named his younger son Eliezer. (See I.E. on Ex. 2:15.)

Genesis 40:1-41:52

Continued are the themes of Yosef’s success in adversity and skill in interpreting dreams (yet his father and brother, and not he, had done the interpreting in Chap. 37!). In Chap. 37 dreams had brought about his downfall; here (Chap. 40) they will help the cupbearer and in Chap. 41 ultimately save a country, his family, and himself. Yosef’s self-assurance and reliance on God, already evident in 39:9, here mean that it will not be long before he stands at the pinnacle. Yosef’s dramatic rise to power is an old and favorite motif in folklore. The text colorfully presents Pharaoh’s dreams, in great detail, especially in his emotional retelling. All the more striking then is Yosef’s simple interpretation (41:23–27).

Joseph named the firstborn Manasseh, because “God has made me forget completely [nishani] my hardship and my parental home.” He named his second son Ephraim, because “God has made me fertile [hifrani] in the land of my affliction.” Genesis 41:51–52

She bore a son whom he named Gershom, (Gershom Associated with ger sham, “a stranger there.”) for he said, “I have been a stranger in a foreign land.”

He named the second one Ephraim, Because Elohim has made me fruitful in the land of my suffering [servitude].

And the name of the second he called Ephraim; for he said, The Lord hath made me mighty in the land of my affliction, as he will make the house of my father mighty here in their afflictions.

ותכילנה, “they came to an end;” this unusual expression for describing the end of something is based on כלולות יופי, “they were completely beautiful, because fully sated.”

ותכילנה, “they came to an end;” according to B’reshit Rabbah, 90,6 the word is to be understood as derived from כלולות as in כלולותיך in Jeremiah 2,2, a reference to physical beauty, i.e. the seven years of plenty had resulted in the whole Egyptian population having a more pleasing and healthy appearance.

אשר היה, a collective term, hence in the singular היה instead of the plural היו.

The seven years of plenty that was in the land of Egypt concluded.

“The seven years of plenty that was in the land of Egypt concluded” (Genesis 41:53). “The seven years of famine ensued, as Joseph had said; there was famine in all lands, but in all of the land of Egypt there was bread” (Genesis 41:54). “Concluded [vatikhlena]…” – they emerged perfect [mekholalot]. “Ensued [vateḥilena]…” – they entered ill [ḥolaniyot]. (Although the Egyptians had eaten on the final day of the seventh year of plenty, on the first day of the first year of famine, they were already afflicted with hunger.) By the time they sat at the table, they sought even coarse bread, but could find none. They said: ‘Is this not what Joseph said: “The food will be as a security [for the land for the seven years of famine]”? (Genesis 41:36). (They needed the security from the beginning of the seven years.) “There was famine in all lands” – in three lands: Phoenicia, Arabia, and Philistia. “The entire land of Egypt was hungry, and the people cried out to Pharaoh for bread; Pharaoh said to all the Egyptians: Go to Joseph; what he says to you, you shall do” (Genesis 41:55). “The entire land of Egypt was hungry…what he says to you, you shall do” – Rabbi Abba bar Kahana said: He compelled them to circumcise themselves. (When a Jew purchases a gentile slave, he is obligated to circumcise him.) Rabbi Shmuel bar Naḥman said: “Ḥiyitanu” is not written here, but rather, “you have saved our lives [heḥeyitanu]” (Genesis 47:25) (When the Egyptians tell Joseph “you have saved our lives,” the Hebrew term used is heḥeyitanu instead of the similar form ḥiyitanu. The extra heh in the word implies that something additional is included, and is interpreted as an allusion to life in the World to Come: By seeing to it that they became circumcised, Joseph assured them of life in the World to Come; alternatively, the meaning is that some Egyptians converted and thereby merited life in the World to Come (see Yefeh To’ar). ) – you have given us life in this world, and in the World to Come. “The famine was on the entire face of the earth, and Joseph opened all that was in them, and sold grain to the Egyptians. The famine was intensified in the land of Egypt” (Genesis 41:56). “The famine was…everything that [asher] was in them” – the best [hame’usharim] of them.

The seven years of abundance came to an end [were completed], [the good years] that were in the land of Egypt.

And the seven years of plenty were completed which were to come in the land of Mizraim;

ותחילנה, from חולניות, becoming weak, sickly; when the supply of available food ran out people naturally began to lose weight and become weakened as soon as the famine started. ובכל ארץ מצרים היה לחם, “but in the whole land of Egypt there was bread. (food),” as opposed to the countries adjacent to Egypt.

ותחילנה, “they commenced;” our author, following his interpretation of the expression ותכילנה, understands this word as derived from חולי, sickly, meaning that during the years of famine, the Egyptians began to look very sickly. (B’reshit Rabbah 90,6)

AND THE SEVEN YEARS OF FAMINE BEGAN. Va-techillenah is a kal and comes from a root whose second and third letters are identical. (Its root is chet, lamed, lamed. This comment presents difficulties. Techillenah is obviously a hifil. If it were a kal it would be vocalized techullenah. Futhermore, this word is never encountered in the Bible in the kal. The entire comment is missing in Vat. Ebr. 38. Similarly S.D. Luzzato had manuscripts of I.E. which omitted this comment. For an attempt to justify this comment see Krinsky.)

IN ALL LANDS. All the lands adjacent to Egypt. (Cf. Bereshit Rabbah 90:6, the hunger was in three lands, Phoenecia, Arabia and Palestine. The point is that if the hunger was in lands far from Egypt, how did they survive since they couldn’t come to Egypt to buy food?)

ותחילנה …כאשר אמר יוסף. The famine began just as Joseph had said. It was necessary for the Torah to repeat "as Joseph had said;" Joseph's interpretation of Pharaoh's dream was proven true especially after the seven years of plenty were followed by the famine. Had the famine not commenced at that time, people would have said that the seven years of plenty had nothing to do with Joseph's forecast.

Another reason for the Torah telling us the events in this manner maybe that the Torah emphasised a different aspect of Joseph's forecast. After seven years of abundant surplus it is most unusual to feel the onset of a famine immediately. The Torah therefore tells us "as Joseph had said," i.e. that the years of plenty would be completely forgotten, that people would eat but not be satisfied during the years of famine. This lack of satisfaction with the food one ate became evident already at the beginning of the first year of the famine.

ויהי רעב בכל הארצות, “there was a famine in all the countries.” This verse contrasts the conditions in the countries surrounding Egypt with those in Egypt itself where, thanks to Joseph’s foresight, the famine was not felt by the inhabitants of the country. This is why the verse concludes with the words: “but in all of the land of Egypt there was bread (food).”

ובכל ארץ מצרים היה לחם, in all the countries bordering on the land of Egypt there was food seeing that everyone had amassed a private hoard. [the author may mean that the individual farmers sold their private hoards to foreigners, knowing that when they would run out they would qualify for the accumulated supply of the state, while in the meantime overcharging the people from the neighbouring countries. Ed.]

AND THE FAMINE WAS IN ALL LANDS. That is, which surrounded Egypt. Otherwise, what could the distant lands do if there was such a famine in them? (They would not be able to come to Egypt to ease the famine and would have perished.) Thus did the Sages say in Bereshith Rabbah: (90:6.) “The famine was in three lands: Phoenicia, Arabia and Palestine.”

ובכל ארץ מצרים היה לחם, because Joseph had stored food in the cities.

The seven years of famine began to come, as Joseph had said. In Egypt, which is mainly dependent not on rainfall but on an irrigation system whose source is the Nile, this transition was sharp. If for whatever reason the water level in the Nile falls lower than required, the land does not produce, resulting in famine. Furthermore, this was not merely a local problem in the mountains of Africa, which failed to provide enough water. Rather, there was famine in all lands, due to climate changes. But in all of the land of Egypt there was bread.

ויהי רעב בכל הארצות, “The famine was in all the countries, etc.” The Torah refers to all the countries bordering on Egypt. The famine most certainly did not spread world wide, for if it had been that widely spread, most human beings would have perished by it.

“The seven years of plenty that was in the land of Egypt concluded” (Genesis 41:53). “The seven years of famine ensued, as Joseph had said; there was famine in all lands, but in all of the land of Egypt there was bread” (Genesis 41:54). “Concluded [vatikhlena]…” – they emerged perfect [mekholalot]. “Ensued [vateḥilena]…” – they entered ill [ḥolaniyot]. (Although the Egyptians had eaten on the final day of the seventh year of plenty, on the first day of the first year of famine, they were already afflicted with hunger.) By the time they sat at the table, they sought even coarse bread, but could find none. They said: ‘Is this not what Joseph said: “The food will be as a security [for the land for the seven years of famine]”? (Genesis 41:36). (They needed the security from the beginning of the seven years.) “There was famine in all lands” – in three lands: Phoenicia, Arabia, and Philistia. “The entire land of Egypt was hungry, and the people cried out to Pharaoh for bread; Pharaoh said to all the Egyptians: Go to Joseph; what he says to you, you shall do” (Genesis 41:55). “The entire land of Egypt was hungry…what he says to you, you shall do” – Rabbi Abba bar Kahana said: He compelled them to circumcise themselves. (When a Jew purchases a gentile slave, he is obligated to circumcise him.) Rabbi Shmuel bar Naḥman said: “Ḥiyitanu” is not written here, but rather, “you have saved our lives [heḥeyitanu]” (Genesis 47:25) (When the Egyptians tell Joseph “you have saved our lives,” the Hebrew term used is heḥeyitanu instead of the similar form ḥiyitanu. The extra heh in the word implies that something additional is included, and is interpreted as an allusion to life in the World to Come: By seeing to it that they became circumcised, Joseph assured them of life in the World to Come; alternatively, the meaning is that some Egyptians converted and thereby merited life in the World to Come (see Yefeh To’ar). ) – you have given us life in this world, and in the World to Come. “The famine was on the entire face of the earth, and Joseph opened all that was in them, and sold grain to the Egyptians. The famine was intensified in the land of Egypt” (Genesis 41:56). “The famine was…everything that [asher] was in them” – the best [hame’usharim] of them.

"And Pharaoh said to Yosef, 'Behold I have placed you, etc.'" until, "The seven years of famine started" (Genesis 41:54). Pharaoh spoke three speeches or statements to Yosef about this thing here. The first was, "Since God has made all this known to you [...] You shall be over my house, etc.," the content of which is as I have explained: Even though you only advised me about the matter of the grain, behold I am appointing you over my house and the administration of the kingdom. And the second is concerning the matter of the plenty and the famine, which was hinted in his dream and about which he advised him. And about this he said, "Behold, I have placed you in charge over the entire land of Egypt, etc." Such that the intention in it is concerning the produce, to separate a fifth, to gather and to sell it at the proper time and to do all that is required for it. And this is [the meaning of], "over the entire land of Egypt." For the matter of the plenty and the famine included all of the land, to gather the produce and to put it together. It is as if he said, "Since you advised me that I should select a discerning and wise man to do this, so that I would do it myself - behold what I will decree about this. And it is that I do not want to do this myself, as you said, nor to appoint officers. Rather, you are the wise and discerning one due to the power of God. I have placed you over the entire land of Egypt, to do it." And for this matter, he was required to give him his signet ring with which all of the writings that were written in the name of the king were signed, so that he could write whatever he wished and then sign it. And he commanded to have him dressed with linen garments, which are garments designated for ministers. "And he put a gold chain around his neck." Meaning that Pharaoh himself, with his hands, placed a gold chain around Yosef's neck, which indicated his greatness, as is the custom today with knights elevated by the king. "He had him ride" - by his commandment - "in the second chariot." Meaning in the chariot designated for the man that is second to the king. For the king had a chariot that was designated for him, the second, who is the second to the king in greatness and status. And it is in it that he commanded that they seat Yosef. And it is known what a chariot is, that it a seat [led] by four horses. And since Scripture stated, "in the second chariot that was his," and it did not state, "in his second chariot," it appears to be explained that the king had two designated chariots for himself; he would ride in one of them and his second would ride in the second. And that is why it stated, "in the second chariot that was his." However its stating, "and they called before him, avrech" - the idea is since bowing which is specifically to the king is with the bending of the knee (berekh), this indicates the status of his mastery over all of the land. Because of this, it was forbidden to bow with the downward movement of the knee to anyone besides the king, except by his commandment. And the practice was like this also in the time of Achashverosh, as it is written (Esther 3:2), "for so did the king command him." And the call and proclamation before him was, "bow down and give (venaton) him." Meaning that everyone should bow to him with the bending of the knee and that the king was giving him to be leader, vizier and commander over all the land of Egypt. And avrekh is the infinitive of the paul verb construction, and likewise, venaton to him, is an infinitive (to give). This is permission to everyone to bow down with the knee, and also that he is given rulership over all the land of Egypt. And hence no one can challenge him. Behold Pharaoh made all this effort so that Yosef's rulership would prosper for him, and no one would challenge him, given that he was a hated Hebrew among them. But lest Yosef fear and fret that the Egyptians would be jealous of his rulership and his appointment over the house and the field, just like his brothers were jealous of him for something thousands of times less significant - therefore Pharaoh had to say the third statement to him. And that is, "Pharaoh said to Joseph, 'I am Pharaoh; yet without you' - meaning to say, do not fear and do not worry about the ministers of the kingdom and the people of the land, for I am Pharaoh and the word of the king has gone out before me that, 'without you, no one shall lift up hand or foot.' That is to say, not to do anything and not to go anywhere with his feet without your permission and command, 'in all the land of Egypt.'" Behold it has been explained why these three statements came from Pharaoh to Yosef. So the twelfth question is resolved. And since it was difficult for the Egyptians that a Hebrew should rule over them, Pharaoh schemed to change his name and call him Tzafnat-Paneach, which means the Revealer of Hidden Things in Egyptian. And he did not suffice with this, but gave him as a wife, Osnat daughter of Poti-fera, who was a minister and important man in Egypt, so that he would have relatives on his wife's side who would help him. For there is no question that this would elevate his status. And that is what he relied on, "so Yosef went out over the land of Egypt": From the connection that he made with that minister, he went out over the land of Egypt, his greatness and leadership [now] famous. For his relatives, and his relatives' relatives befriended him and elevated him. But behold the Scripture tells of the difficulty of Yosef's rulership, for "Yosef was thirty years old when he stood before Pharaoh, king of Egypt." For since he was the king of Egypt, it was not fit that a Hebrew youth should be seen before him. As he was a youth, according to the years of that generation. Nevertheless God helped him and ingratiated him to Pharaoh. Moreover, when the ministers of Egypt were jealous of him - so long as he was before Pharaoh, no one could say anything in front of him; but when he left from before him to go out all over the land of Egypt, he was in great danger. Yet with God's compassion for him, he "left Pharaoh’s presence, and traversed throughout all the land of Egypt," far from the king's base in order to increase and strengthen his rulership and the power that was given to him, even when not before Pharaoh. And no one challenged him, as this was from God. And this is the explanation of his leaving Pharaoh's presence. However its stating, "In the seven years of plenty the land produced in handfuls" - for me, the idea is like, "so that it yields produce for three years" (Leviticus 25:21): That the land of Egypt yielded bountiful produce during the years of plenty, such that the produce would come out in handfuls, not in stalks. And this is said by way of exaggeration. And with this, all the peoples of the land saw that Yosef's words materialized, that which he said to Pharaoh, "a great plenty." For the land yielded very much produce, as if it were in handfuls, which is not the natural way. And then Yosef gathered the food, meaning to say all of the food that was sold at the market price. And this is besides the fifth (that was taxed), since Scriptures relies upon that which was already mentioned. And it mentions his wisdom, that he did not leave it in the field in pits, as is the practice in most countries, so that they not steal it from there. Rather he placed it in the cities. However he nevertheless acted fairly and did not alter the rights of each city. For he placed the food of each city inside it, and not in another city. And understand its stating, "he put in each city the food of the fields around it." As the intention with this is that the food of the field of the city which is near the city - meaning that which was close to the city - that was what he placed in it to be guarded there as food for the city during the time of the famine. But the food that was far from the city he would not put in it. Rather he would take it to [the center of] Egypt, to the storehouses of the king. For Yosef would sell grain there to the foreign nations who were not from Egypt. And it is, as we will see from the story, that Yosef would provide the grain to foreigners, and that is where his brother came to buy food. And the Scripture mentioned that they originally recorded the grain and the food that Yosef gathered - whether from the fifth and all the more so from the purchase - so that it all be counted; however with its proliferation, it stopped being counted, since it was gathered without a count. And, if so, it was all left to his expertise, without any calculation. So the thirteenth question is resolved. And behold Scripture mentioned the birth of Yosef's sons, their names and the reasons for those names to tell us that he was so refined that even with his being a minister and master over all of the land of Egypt and being busy with the gathering of produce and its concerns, behold 'on the day of his heart's joy,' when they were born, he placed the memory of his father's home and the desire for his land 'over the pinnacle of his joy.' And hence he called the first son Menashe and said, "God has made me leave behind (nashani)" and forget "all my hardships," from my slavery: but also from my father's house, since I have been separated from it, so now I am forgotten there. And it is as if he gave praise [to God] for the good, that God made him leave all of his hardship behind; but [also] for all the bad, with his saying, "and all my father's house." And he called the second Ephriam, "because God has made me fruitful (hiphrani) in the land of my affliction." As, in spite of all of his status there, he called Egypt the land of his affliction, since he was separated from his father and from the holy land. And that is why this story is mentioned after the story of the produce - to say that his father's house and the land of his birth had not become forgotten, in spite of all the greatness, power and splendor that he had in Egypt and in spite of the wealth and produce that he held. So the fourteenth question is resolved.

THEY SHALL BE SEVEN YEARS OF FAMINE. Since plentifulness in the land of Egypt is not a great novelty since the country is as the garden of the Eternal, (Above, 13:10.) Joseph first mentioned the interpretation concerning the bad events, for it was this that constituted the novelty and the purpose of the dream. G-d in His mercy showed the famine to Pharaoh to save life for a great deliverance. (See further, 45:7.) This is the sense of the verse, And the seven years of famine began to come, according as Joseph had said, (Verse 54 here.) for the truth of Joseph’s words was not realized until the years of famine.

AND BEHOLD, THERE CAME UP OUT OF THE RIVER. Since the land of Egypt is irrigated by the river, and it is from the river that abundance or famine befalls them, the king saw the cows coming up out of the river. The cows symbolize plowing, and the ears of corn symbolize the harvest, just as Joseph said, in which there shall be neither plowing nor harvest. (Genesis 45:6. Thus it is obvious that Joseph understood the characters in the dreams — i.e. the cows and the ears of corn — as symbolizing plowing and harvesting.) He saw that the river rose only slightly and there would thus be no plowing, and the little which will be planted in moist places, a wind blowing from the east, a wind from the Eternal (Hosea 13:15.) would burn them, even as he saw the ears of corn parched with the east wind. (Verse 6 here.) It would appear to be implied in the verses that the abundance was only in the land of Egypt, even as it said, Seven years of great plenty throughout all the land of Egypt; (Verse 29 here.) likewise the verse, And he stored up all the food of the seven years which was in the land of Egypt. (Verse 48 here.) But the famine, on the other hand, was in all the lands. And so did Joseph interpret it when he said, And there shall arise after them seven years of famine, (Verse 30 here.) and did not mention the land of Egypt. It was for this reason that in the other countries they were unable to store up food even if they had heard about it, as they undoubtedly did, for the matter was well known throughout their lands. Perhaps this was alluded to in the dream since with respect to the fat cows, it mentions, And they fed in the reed-grass, for it was there in Egypt that they fed and stood, but the lean ones, after they consumed the fat ones, walked to and fro through the earth, (Zechariah 6:7.) and Pharaoh did not know where they had gone.

The seven years of famine started to come, just as Yoseif had said. There was famine in all the lands, but in all the land of Egypt there was bread.

and the seven years of famine began to be, as Joseph had said. And there was famine in all lands, but in all the land of Mizraim there was bread.

Exodus 1,6. “and Joseph had meanwhile been in Egypt ‎already.” We need to examine why the Torah had to repeat ‎the word ‎במצרים‎, “in Egypt,” when it would have sufficed to ‎simply write ‎ויוסף היה שם‎, “while Joseph had already been there.” ‎Perhaps the Torah wanted to stress that during all the years that ‎Joseph had been in Egypt without the moral support of his family ‎he had not changed his name (although Pharaoh had given him ‎an Egyptian title, i.e. ‎צפנת פענח‎). He himself used to refer to ‎himself by his Jewish name. Even Pharaoh realized this when ‎during the early days of the famine he had instructed the people ‎to turn to Joseph for help, i.e. ‎לכו אל יוסף אשר יאמר לכם תעשו‎, ‎‎“what Joseph will tell you, you are to do.” (Compare Bereshit ‎Rabbah 20 slightly differently wording.)‎

Paroh said, "Do as Yosef commands you" (Bereishit 41:55), and Rashi explains that Yosef instructed the Egyptians to circumcise themselves before receiving food. This was considered a sin because it gave them the covenant of circumcision. However, Yosef, being a tzadik, could not bear to feed the uncircumcised. Despite this, it was seen as a fault because a tzadik should endure and support everyone at their level.

ויצעק העם לפרעה ללחם, “the people cried out to Pharaoh for food.” They wanted him to sell them food which they knew had been stored. It was below the king’s dignity to become a merchant selling food; in order to remain in good standing with his people, he sent them to Joseph who would tell them how to act. He would share out food according to prices determined by him, the proceeds being delivered to Pharaoh’s treasury.

ותרעב כל ארץ מצרים, “The whole land of Egypt was famished, etc.” This verse speaks of the second year of the famine. It teaches that G’d had proclaimed that Egypt should suffer the pangs of hunger. We have a similar incidence in Kings II 8,1 כי קרא ה' לרעב, “for G’d has decreed famine.” Another verse in which the expression קרא is used in connection with famine is found in Psalms 105,16 קרא רעב על הארץ כל מטה לחם שבר, “He called down a famine on the land; destroyed every staff of bread.” As a result the famine was being felt by the people, ויקרא העם אל פרעה ללחם, “the people called out to Pharaoh for food.” It is in the nature of people to cry out to those in whose power it is to satisfy their needs. We find a verse in Psalms 107,5 רעבים גם צמאים נפשם בהם תתעטף, “the hungry and thirsty, their spirit failed”. On the other hand: ויצעקו אל ה' בצר להם, “they cried out to G’d (after) they were in distress, etc.”

לכו אל יוסף, “go to Joseph.” Pharaoh told his clamoring people that Joseph had assumed all the functions of government in Pharaoh’s place. Pharaoh portrayed himself as only the titular head of government. He used this to support his instructions that they must follow Joseph’s instructions. Tanchuma Miketz 7 describes what happened in the following words: when Pharaoh sent his petitioners to Joseph and they pleaded with him for bread, Joseph told them to come back after they had circumcised themselves. Thereupon the people returned to Pharaoh and cried in front of him telling him that Joseph had refused to supply them with food until they had circumcised themselves. Pharaoh said to them: “why were you foolish enough not to have stored food for yourselves during the last seven years?” Thereupon the people told him that everything they had stored had rotted away. Pharaoh asked them if not some of yesterday’s bread was left over? They told Pharaoh that even bread they put in their bread baskets on the previous day had turned bad. Thereupon Pharaoh told them to go back to Joseph and to carry out all his instructions. This is the meaning of the verse (Proverbs 11,26) מונע בר יקבוהו לאום וברכה לראש משביר, “he who withholds grain they will curse (Pharaoh), whereas he who sells it will enjoy a blessing.” The reference is to Joseph who was the seller of grain in Egypt. This is what Yaakov had in mind when he said to his son Joseph (Genesis 49,26) “the blessings of your father surpassed the blessings of my parents.“ Moses alluded to this in Deut. 33,15 תבואתה לראש יוסף ולקדקד נזיר אחיו, “may this blessing come to rest on the head of Joseph, etc.,” i.e. that the reason Joseph enjoys these additional blessings is that he was the supplier of grain to a whole people.

ותרעב, each one had used up his private hoard either by eating it or selling it. Besides, they could not store a great deal, having had to surrender twenty per cent of their annual harvests to Joseph’s officials.

ויצעק העם, they knew that Joseph had stored up their twenty percent contributions each year. They appealed to Pharaoh knowing that the food which had been stored was intended to be sold back to the people during the famine.

ותרעב כל ארץ מצרים AND THE LAND OF EGYPT WAS FAMISHED — for all the grain they had stored up rotted except that of Joseph (cf. Genesis Rabbah 91:5)

אשר יאמר לכם תעשו WHAT HE SAITH TO YOU, DO — He gave them this order because Joseph had told them to be circumcised. When they came to Pharaoh and said, “Thus he bids us do otherwise he will give us no corn”, he asked them, “Why did you yourselves not lay up corn? Did he not publicly announce that years of famine were coming?” They answered him, “We gathered in much, but it has rotted”. He said to them, “If this be so — what he saith to you, do. See, he laid a decree upon the produce and it rotted; what will happen if he lays a decree upon us that we should die!” (cf. Genesis Rabbah 91:5)

Because Yoseif was telling them to be circumcised... Rashi deduced this because it is written אשר יאמר לכם תעשו. Why is it written אשר יאמר (“whatever he says”), rather than אשר יצוה )“whatever he commands”)? Perforce, אמירה implies circumcision, as David says (Tehillim 119:162): “I rejoice over Your word (אמרתך),” [referring to circumcision]. The commentators discussed this at length; see there.

After private stores of food ran out and it became clear that the summer harvest produced a meager yield, all of the land of Egypt was hungry, and the people cried to Pharaoh for bread. The citizens’ direct and indirect complaints were directed at Pharaoh not only because he was their ruler, but also because they attributed divine qualities to him. Pharaoh said to all the Egyptians: Go to Joseph, as he is in charge of dealing with your sustenance; what he says to you, you shall do. Pharaoh sought to spare himself, his ministers, and his close confidants the pressure of handling this problem. As soon as it became necessary to start distributing food in an organized manner, he directed all complaints to Joseph.

“Whatever he tells you, you shall do” [41:55]. Pharaoh said to his people. Go to Joseph and eat what he will give you. Rashi cites a midrash. They came to Joseph. Joseph said to them: my God will not feed someone who is uncircumcised. Therefore, go and have yourselves circumcised. They came again to Pharaoh and said that Joseph desired that we should become circumcised. Pharaoh responded: you fools, why are you crying out to me? Why did you not gather grain the first year there was satiety? They responded: we gathered and it spoiled. Pharaoh asked: do you have no bread from yesterday? They said: even the bread in the basket became spoiled. Pharaoh responded: therefore go to Joseph and allow yourselves to be circumcised for the sake of bread. Whatever Joseph has commanded, that must be. He commanded that the grain would spoil. If he would command us to die, then we would all have to die. (Rashi, Genesis, 41:55.)

“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

“The seven years of plenty that was in the land of Egypt concluded” (Genesis 41:53). “The seven years of famine ensued, as Joseph had said; there was famine in all lands, but in all of the land of Egypt there was bread” (Genesis 41:54). “Concluded [vatikhlena]…” – they emerged perfect [mekholalot]. “Ensued [vateḥilena]…” – they entered ill [ḥolaniyot]. (Although the Egyptians had eaten on the final day of the seventh year of plenty, on the first day of the first year of famine, they were already afflicted with hunger.) By the time they sat at the table, they sought even coarse bread, but could find none. They said: ‘Is this not what Joseph said: “The food will be as a security [for the land for the seven years of famine]”? (Genesis 41:36). (They needed the security from the beginning of the seven years.) “There was famine in all lands” – in three lands: Phoenicia, Arabia, and Philistia. “The entire land of Egypt was hungry, and the people cried out to Pharaoh for bread; Pharaoh said to all the Egyptians: Go to Joseph; what he says to you, you shall do” (Genesis 41:55). “The entire land of Egypt was hungry…what he says to you, you shall do” – Rabbi Abba bar Kahana said: He compelled them to circumcise themselves. (When a Jew purchases a gentile slave, he is obligated to circumcise him.) Rabbi Shmuel bar Naḥman said: “Ḥiyitanu” is not written here, but rather, “you have saved our lives [heḥeyitanu]” (Genesis 47:25) (When the Egyptians tell Joseph “you have saved our lives,” the Hebrew term used is heḥeyitanu instead of the similar form ḥiyitanu. The extra heh in the word implies that something additional is included, and is interpreted as an allusion to life in the World to Come: By seeing to it that they became circumcised, Joseph assured them of life in the World to Come; alternatively, the meaning is that some Egyptians converted and thereby merited life in the World to Come (see Yefeh To’ar). ) – you have given us life in this world, and in the World to Come. “The famine was on the entire face of the earth, and Joseph opened all that was in them, and sold grain to the Egyptians. The famine was intensified in the land of Egypt” (Genesis 41:56). “The famine was…everything that [asher] was in them” – the best [hame’usharim] of them.

Another matter: “Jacob saw that there was grain in Egypt.” It is written: “The withholder of grain, the nation will curse him, but blessing will be on the head of the provider” (Proverbs 11:26). “The withholder of grain, the nation will curse him” – this is Pharaoh; “but blessing will be on the head of the provider – this is Joseph. “The withholder of grain, the nation will curse him” – this is Pharaoh, who hoarded the grain during the years of famine, and the people were cursing him. But Joseph sustained the world during the years of famine, like a shepherd leading his flock. In his regard, David said: “Shepherd of Israel, listen. Appear to us, You who led Joseph like a flock” (Psalms 80:2). When there was a famine during the days of David, he asked for mercy from before the Holy One blessed be He and said: ‘Master of the universe, lead your flock like Joseph, who sustained the world during the years of famine.’ When the famine intensified, the Egyptians gathered and came to Joseph. They said to him: ‘Give us bread.’ He said to them: ‘My God does not sustain the uncircumcised. Go and circumcise yourselves and I will give to you.’ They went to Pharaoh and were crying out and weeping before him, as it is stated: “The entire land of Egypt was hungry, [and the people cried out to Pharaoh for bread]” (Genesis 41:55). He said: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). They said to him: ‘We went to him and he said empty matters to us, saying: Circumcise yourselves.’ He said to them: ‘Fools, did I not say to you from the outset: Obey him and acquire grain. Did he not proclaim to you during the years of plenty and command you: Know that there is a famine coming? You yourselves were negligent. Why did you not place in your houses grain to last two, three, or four years?’ They said to him: ‘The grain that was in our houses rotted.’ He said to them: ‘Is there no flour leftover for you from yesterday?’ They said to him: ‘Even the bread that was in the basket rotted.’ He said to them: “Go to Joseph; what he says to you, you shall do.” He said to them: ‘If he issues a decree upon grain and it rots, perhaps he will issue a decree upon us and kill us.’ He said to them: ‘“Go to Joseph,” if he tells you cut your flesh, heed him,’ as it is stated: “What he says to you, you shall do.” “The famine was on the entire face [of the earth]” (Genesis 41:56). It would have been fitting for the verse to say: “On the earth.” Why does the verse say: “On the face”? Rabbi Shmuel bar Naḥman said: It is to teach you that the famine began only with the wealthy, as “the face of the earth” is only the wealthy. That is why it is stated: “The withholder of grain, the nation will curse him” – when a person is wealthy, his face is happy to see another, but when a person is indigent, he does not have a face to see, because he is ashamed in front of others. (This is implied in the phrase “the famine was on the entire face.” ) That is why it was stated: “The withholder of grain, the nation will curse him.” (The word “nation [le’om]” is interpreted to refer to the wealthy, prominent members of the nation (Rashash). )

Another matter, “Jacob saw that there was grain [shever] in Egypt” – was Jacob in Egypt that he saw grain in Egypt, such that the verse states: “Jacob saw that there was grain in Egypt”? But did he not say [differently] to his sons, [as it is stated]: “He saidBehold, I have heard [that there is grain in Egypt]”? It is, rather, that from the day that Joseph was abducted, the Divine Spirit left him, and he would see but not see, hear but not hear. (He had from the Divine Spirit a vague idea of things that he would not otherwise know, but he did not have a clear understanding of them. ) Why does it not say “there was food in Egypt,” but instead it is written: “That there was grain [shever] in Egypt”? Is it not already stated: “The entire land of Egypt was hungry”? Why does the verse state: “There was grain [shever]”? Rather, do not read it as “there was grain [shever],” but rather, “there was hope [sever],” as he foresaw that his hope was in Egypt. What was that? That was Joseph. “Jacob said to his sons: Why do you make yourselves conspicuous?” Jacob said to his sons: ‘You are mighty, you are handsome, do not enter through one gate and do not stand in one place, so that the evil eye will not have dominion over you.’ “Behold, I have heard that there is grain in Egypt. Go down there.” What is “go down”? He foresaw that they would descend and be enslaved in Egypt. Another matter, “go down there” – as anyone who purchases grain from the marketplace, descent is written in his regard. (This is because he is dependent upon market conditions for his basic sustenance (Etz Yosef). ) “Joseph’s brothers descended” (Genesis 42:3). The verse should have said: “The children of Israel.” It is that initially, they did not treat him with brotherhood and sold him, but ultimately they had regrets and were saying: ‘When will we descend to Egypt and return our brother to his father?’ When their father told them to descend to Egypt, they all came to a consensus to return him. Rabbi Yehuda bar Simon said: Joseph, too, knew that his brothers were descending to Egypt to acquire food. What did he do? He positioned guards at all the entrances and said to them: ‘See each one who enters to acquire food, and write his name and his father’s name.’ In the evening, they would bring the notes to him. This is what they did. When Jacob’s sons came, each and every one entered through his own gate, and they wrote their names. In the evening, they brought [Joseph] the notes. This one read: ‘Reuben son of Jacob,’ another read: ‘Simeon son of Jacob,’ and another ‘Levi,’ and likewise, all the gatekeepers, each one brought his own. Immediately, Joseph said: ‘Seal all the storehouses and keep open one storehouse.’ He gave their names to the proprietor of the storehouse. He said to him: ‘See, when these people come to you, apprehend them, and send them before me.’ Three days passed and they did not come. Immediately, Joseph took seventy mighty men from the king’s palace and dispatched them to the marketplace. They went and found them in the marketplace of harlots. What was the nature of their presence in the marketplace of harlots? It is that they said: ‘Our brother Joseph is fair of form and fair of appearance; perhaps he is in a tent.’ (Perhaps he was forced to work as a male prostitute (Matnot Kehuna). ) They apprehended them and brought them before Joseph. “Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:7). “Joseph recognized his brothers, but they did not recognize him” (Genesis 42:8). “Joseph remembered the dreams that he dreamed about them, and said to them: You are spies; to see the nakedness of the land you have come” (Genesis 42:9). “They said to him: No, my lord, but your servants have come to acquire food” (Genesis 42:10). “We are all the sons of one man; we are sincere, your servants have not been spies” (Genesis 42:11). “And he said to them: No, to see the nakedness of the land you have come” (Genesis 42:12). “They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan and, behold, the youngest is with our father today, and one is absent” (Genesis 42:13). Immediately, “he acted as a stranger [vayitnaker] to them, and spoke harshly to them” – it teaches that he became like a stranger [nokhri] to them. He took the goblet and struck it. He said to them: ‘I see in my goblet that “you are spies.”’ They said to him: ‘“We are sincere”; however, this is what our father commanded us: Do not enter through one gate…’ He said to them: ‘What is the nature of your presence in the marketplace of harlots? Were you not afraid of the evil eye? Was that not your father’s command?’ They said to him: ‘We lost something and we were seeking it there.’ He said to them: ‘What was the lost item? I see in my goblet that two of you destroyed the big city of Shekhem, and then you sold your brother to Arabs.’ Immediately, they were shocked and said to him: “We, your servants, are twelve brothers, sons of…our father.” He said to them: ‘And where are the other two?’ They said to him: “One is absent” – dead; and “the youngest is with our father today.” He said to them: “Bring your youngest brother to me…” (Genesis 42:34). He took Simeon and incarcerated him before their eyes, because it was he who had pushed him into the pit. He separated him from Levi, so they would not conspire against him. Simeon said to his brothers: ‘So you did to Joseph, and so you seek to do to me?’ (You also sinned in the sale of Joseph. Do not leave me here; stay and bear the burden of punishment together with me (Maharzu). ) They said to him: ‘What shall we do? The people of our household will die of starvation.’ He said to them: ‘Do what you want. Now, I will see who will take me into prison.’ (Shimon planned to resist being taken to prison. ) At that moment, Joseph sent to Pharaoh and said to him: ‘Send me seventy of your mighty men, as I have found robbers and I seek to shackle them.’ At that time he sent them to him, and Joseph’s brothers were looking to see what he sought to do. Joseph said to those mighty men: ‘Take him into prison.’ When they drew near to him, he screamed at them. When they heard his voice, they fell on their faces and their teeth broke, as it is stated: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Manasseh was sitting before his father. His father said: ‘You get up.’ Immediately, Manasseh stood and struck him with one blow, took him into prison, and shackled him. [Joseph] said to [his brothers]: ‘This one will be incarcerated until you bring your brother “and your statements will be verified”’ (Genesis 42:20). Immediately, “Joseph commanded and they filled their vessels” (Genesis 42:25). They went to their father and related to him the entire incident. Their father responded and said to them: ‘Where is Simeon?’ They said: ‘He seized him for our youngest brother.’ He said to them: “You have bereaved me.” “Reuben spoke to his father, saying: Kill my two sons.” [Jacob] said to him: ‘Are your sons not my sons?’ Judah said to them: ‘Leave the elder until the bread is finished.’ (Jacob was refusing to send Benjamin. Judah advised his brothers not to continue pleading but to wait until the bread was finished, when Jacob would have to agree. ) Judah said to him: ‘Father, if Benjamin goes with us, perhaps he will be apprehended and perhaps he will not be apprehended. But if he does not go with us, we will all die of starvation. It is preferable that you forsake the uncertain and seize the certain.’ He said: ‘Who will guarantee him?’ He said to him: ‘I will,’ as it is stated: “I will guarantee him; from me you can demand him” (Genesis 43:9). That is why it is stated: “Jacob saw that there was grain [shever] in Egypt.” (The midrash interprets the word shever to mean disaster, as Jacob was afraid of the possibility that Benjamin would be harmed (Matnot Kehuna). Some commentaries suggest that this last line is an error and should not appear in the text (Nezer HaKodesh; Etz Yosef). )

[(Numb. 7:48:) ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM. R. Joshua of Sikhnin said in the name of R. Levi:] This text is related (to Eccl. 8:4–5): FOR A KING's WORD IS SUPREME…. WHOEVER OBSERVES A COMMANDMENT SHALL NOT KNOW ANYTHING EVIL. And so it says (in II Sam. 23:3–4): THE GOD OF ISRAEL HAS SPOKEN; THE ROCK OF ISRAEL HAS SAID TO ME: ONE WHO RULES OVER A PERSON, WHO RULES RIGHTEOUSLY {IN} THE FEAR OF GOD, Who is this? This is the one who rules over his drive. (See above, Gen. 5:6.) And who was this? this was Joseph, the father of {Manasseh} [Ephraim], the father of the father of Joshua ben Nun. What is written about him (in Gen. 39:7–8)? AND IT CAME TO PASS AFTER THESE THINGS THAT HIS MASTER'S WIFE CAST HER EYES UPON JOSEPH…. BUT HE REFUSED…. The Holy One said to him: You did not heed her. By your life I am making you king over Egypt. Then they all shall obey you, as stated (in Gen. 41:55): THEN PHARAOH SAID {UNTO} [TO] ALL EGYPT: GO UNTO JOSEPH. It also says (in vs. 40): YOU SHALL BE OVER MY HOUSE, and the children of my palace (Lat.: praetorium; Gk.: praitorion.) shall do nothing without your consent. So it says (in Gen. 42:6): NOW JOSEPH WAS THE GOVERNOR OVER THE LAND. Because he governed his drive, he became governor over the land. (Gen. 39:2:) AND HE WAS A SUCCESSFUL MAN. It was only necessary to say "righteous man." Why did write SUCCESSFUL MAN? The Holy One said to : You achieved what the first Adam did not achieve. (I.e., unlike Adam, Joseph resisted temptation and overcame his evil drive.) SUCCESSFUL (rt.: TsLH) simply means achievement. Thus it is stated (in II Sam. 19:18): AND THEY CROSSED (rt.: TsLH) THE JORDAN AHEAD OF THE KING. (The context is the successful return of King David to Jerusalem after his forces had achieved the defeat of Absalom. Cf. also Gen. R. 86:4.) The Holy One said to him: No sacrifice by an individual overrides the Sabbath; yet By your life, the sacrifice by your son (Ephraim) will override the Sabbath, because of the good work (mitswah) that you did (in resisting temptation). Ergo (in Numb. 7:48): ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM, ELISHAMA BEN AMMIHUD. R. Azariah said: The Holy One said to him, to Joseph, you have kept commandment (mitswah) (from Exod. 20:13 = Deut. 5:17:) YOU SHALL NOT COMMIT ADULTERY. So you have fulfilled the Torah before I gave it. No tribe shall come between your two sons. Instead (according to Numb. 7:48) Ephraim on the seventh day; and (according to Numb. 7:54) Manasseh, on the eighth day.

When the famine grew more serious in Egypt, the Egyptians assembled, and went to Joseph crying: “Give us bread!” He replied: “My God does not feed the uncircumcised; go circumcise yourselves and I will give you bread.” Whereupon they went to Pharaoh, crying and wailing, as it is said: When all the land of Egypt was famished, the people cried to Pharaoh for bread; Pharaoh said unto all the Egyptians: “Go unto Joseph” (Gen. 41:55). They replied: “We have gone to Joseph, and he told us to do a ridiculous thing. He said: ‘Go circumcise yourselves.’” “You fools,” he retorted, “did I not advise you at the very outset to serve him and to accumulate grain for yourselves at the same time? Did he not warn you repeatedly, through the years of plenty, that the famine was coming? Since you have neglected your own welfare, why do you complain to me? Why did you not store up grain in your homes during the past two or three or four years?” “All the grain we had in our homes,” they replied, “has rotted away.” “Have you no flour left even from yesterday?” he asked. “Even the bread in our baskets has become moldy,” they answered. Thereupon he told them: Go unto Joseph: what he saieth to you, do (ibid.). “If he is able to decree that our grain should rot and it does rot, we may well fear that if he should decree that we die, we will all die.” Hence, what he saith to you, do. And the famine was over all the face of the earth (ibid., v. 56). Surely it would have been sufficient for Scripture to say “upon the earth”; why does it say over all the face of the earth? R. Samuel declared: This teaches us that the famine began among the wealthy, since the phrase the face of the earth alludes to the wealthy. (In midrashic usage, the word panim (“face”) is a designation of wealth.) Thus it says: He that withholdeth corn.

(Numb. 7:48:) “On the seventh day it was the prince of the Children of Ephraim.” This text is related (to Ps. 60:9), “Gilead is Mine and Manasseh is Mine; Ephraim also is My chief stronghold; Judah is My scepter.” Resh Laqish said, “If the idolaters should say to you that the Holy One, blessed be He, does not enliven the dead, say to them, ‘See here, Elijah bears witness that I enlivened the dead through his hand.’ (Cf. Numb. R. 14:1.) Ergo (in Ps. 60:9), ‘Gilead is mine,’ as Elijah was of the inhabitants of Gilead. (Ibid., cont.:) ‘And Manasseh is Mine.’ If they should say to you that the Holy One, blessed be He, does not receive repentant sinners, say to them, ‘See here, Manasseh bears witness that I received him through repentance, since it is stated (in II Chron. 33:13), “When he (i.e., Manasseh) prayed unto him, He (i.e., the Holy One, blessed be He,) granted his request, heard his [entreaty,] and restored him to Jerusalem and to his kingdom […].”’ Ergo (in Ps. 60:9), ‘and Manasseh is Mine.’ (Ibid., cont.:) ‘Ephraim also is My chief stronghold.’ And if they say to you that the Holy One, blessed be He, does not attend to (pqd) barren women, say to them, ‘See here, Elkanah of Mount Ephraim bears witness that I attended to (pqd) his wife Hannah, as stated (in I Sam. 2:21), “For the Lord visited (pqd) hannah; [so she conceived and bore three sons and two daughters].”’ (Ibid., cont.:) ‘Judah is my scepter.’ If they say to you that the Holy One, blessed be He, does not rescue from the fire, say to them, ‘See here, Hananiah and his friends bear witness that I rescued them from the fire, as stated (in Dan. 1:6), “Now among those from the Children of Judah were Daniel, Hananiah, Mishael, and Azariah.”’ Ergo (in Ps. 60:9), ‘Judah is my scepter.’” Another interpretation (of Ps. 60:9), “Gilead is Mine”: If someone says to you, “Why did Elijah build an altar up on Mount Carmel and sacrifice on it, when the Temple existed at that time? For Moses has said (in Lev. 17:3–4), ‘If any single person from the house of Israel slaughters [an ox, a lamb or a goat in the camp]…, And does not bring it unto the entrance of the tent of meeting [to offer a sacrifice to the Lord before the Tabernacle of the Lord, blood guilt shall be imputed to that person],’” say to him, “Everything that Elijah did, he did for the name of the Holy One, blessed be He, and by divine command. (yTa‘an. 2:8 (65d); Lev. R. 22:9.) It is so stated (in I Kings 18:36), ‘And it came to pass at the time of the offering of the oblation (minhah), the prophet Elijah drew near and said […, and that I have done all these things at Your bidding].’” Ergo (in Ps. 60:9), “Gilead is Mine.” (Ibid., cont.:) “And Manasseh is Mine.” If someone says to you, “Why did Gideon sacrifice in a high place (bamah); see here, it was forbidden because there was Shiloh in existence?” [In answer to this question,] R. Abba bar Lahana said, “Gideon did seven [unlawful] things: (yMeg. 1:14 (or 12) (72c); Zev. 14:6; M. Sam. 13; see Tem. 28b-29a.) (1) He sacrificed a bull which had been worshipped, (2) a bull which had been set aside (for idolatry), (3) he built an altar, (4) he cut wood [for it] from the asherah, (5) he sacrificed at night, (6) without the high priest, and (7) he was among idol-serving priests. Yet whatever he did, he did by divine command. It is so stated (in Jud. 6:25-26), ‘And it came to pass during that night that the Lord said to him, “Take the bull ox that belongs to your father […]”’” Ergo (in Ps. 60:9), “and Manasseh is Mine.” (Ibid., cont.:) “Judah is my scepter.” If someone says to you, “See here, David transgressed against a negative commandment,” (Buber, n. 147, suggests that the allusion is to the Bathsheba incident (II Sam. 11). This interpretation is suggested by citation of Ps. 51:15 which follows, since according to the introduction of this Psalm, David wrote it when Nathan came to him to condemn him for the Bathsheba affair. Cf. also Numb. R. 14:1, which alludes in this context to David building an altar and offering sacrifices on a high place (II Sam. 24:18-25 // I Chron. 21:18-26).) the Holy One, blessed be He, said, “Say to him, ‘David taught the penitents, like a scribe teaching children.’” It is so stated (in Ps. 51:15), “Let me teach transgressors your ways and the sinners shall return unto You.” Ergo (in Ps. 60:9), “Judah is My scepter. (Ibid.:) “Ephraim also is My chief stronghold.” If someone says to you, “Why did Joshua profane the Sabbath in Jericho,” say to him, “He acted on divine command.” It is so stated (in Joshua 6:2), “Then the Lord said unto Joshua, ‘See, I have given Jericho into your hand […].’” It is also written (in vss. 3-4), “So you shall go around the city […]; thus shall you do for six days. And seven priests […]; but on the seventh day you shall go around the city seven times, [and the priests shall blow on the shofars].’” And how is it shown that it was on the Sabbath? In that there are never seven days without a Sabbath. (See yShab. 1:3 or 8 (4ab); Gen. R. 14:10; Seder Olam Rabbah 11.) Ergo, “Ephraim also is My chief stronghold.” Now Joshua did yet another thing on his own initiative, which was not told to him. When Jericho was conquered, it was Sabbath. He said, “All of the Sabbath is holy, so whatever we conquer on the Sabbath will be holy to the Lord, as stated (in Josh. 6:19), “But all the silver and gold, and vessels of bronze and iron, are holy to the Lord […].” R. Berekhyah the Priest Berabbi said, “He treated it like a city condemned (for idolatry), and in the case of a city condemned (for idolatry) it is forbidden [to derive] benefit [from it]. Thus it is stated (in Deut. 13:17), ‘and you shall burn with fire the city with all its plunder, wholly for the Lord your God.’” R. Judah bar Shallum the Levite said, “[Joshua] taught Israel what the Holy One, blessed be He, said to Israel (in Numb. 15:20), ‘You shall set aside the first of your dough [as a hallah offering].’ Joshua said, ‘In as much as we conquered it first, we shall dedicate all its booty to the most high.’ The Holy One, blessed be He, said, ‘In as much as you have done so, see, your offering is supporting your tribe and overriding the Sabbath.’ Thus it is stated (in Numb. 7:48), ‘On the seventh day it was the prince of the Children of Ephraim (who made the offering).’” This text is related (to Eccl. 8:4–5), “For a king's word is supreme […]. Whoever observes a commandment shall not know anything evil.” And so it says (in II Sam. 23:3), “The God of Israel has spoken; the Rock of Israel has said to me, ‘One who governs over a person, who governs righteously the fear of God.” And who is the one who governs over his [evil] drive. (See above, Gen. 5:6.) One who does the will of the Omnipresent. And who is this? This was Joseph, the father of [Ephraim], the father of the father of Joshua ben Nun. What is written about him (in Gen. 39:7–8)? “And it came to pass after these things that his master's wife cast her eyes upon Joseph […]. But he refused […].” The Holy One, blessed be He, said to him, “You did not heed her. By your life, I am making you king over Egypt. Then they all shall obey you, as stated (in Gen. 41:55), “then Pharaoh said to all Egypt, ‘Go unto Joseph.’” It also says (in vs. 40), “You shall be over my house,” and the children of my palace (Lat.: praetorium; Gk.: praitorion.) shall do nothing without your consent. So it says (in Gen. 42:6), “Now Joseph was the governor over the land.” Because he governed his [evil] drive, he became governor over the land. (Gen. 39:2:) “And he was a successful man. It was only necessary to say "righteous man." Why is “successful man,” written? The Holy One, blessed be He, said to [Joseph], “You achieved what the first Adam did not achieve.” (I.e., unlike Adam, Joseph resisted temptation and overcame his evil drive.) Successful (rt.: tslh) simply means achievement. Thus it is stated (in II Sam. 19:18), “and they crossed (rt.: tslh) the Jordan ahead of the king.” (The context is the successful return of King David to Jerusalem after his forces had achieved the defeat of Absalom. Cf. also Gen. R. 86:4.) The Holy One, blessed be He, said to him, “No sacrifice by an individual overrides the Sabbath; yet by your life, the sacrifice by your son (Ephraim) will override the Sabbath, because of the good work (mitswah) that you did (in resisting temptation).” Ergo (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim, Elishama ben Ammihud.” R. Azariah said, “The Holy One, blessed be He, said to him, [i.e.] to Joseph, ‘You have kept the commandment (mitswah) (from Exod. 20:13 = Deut. 5:17), of “You shall not commit adultery.” So you have fulfilled the Torah before I gave it. By your life, no tribe shall come between your two sons with a sacrifice. Instead (according to Numb. 7:48) Ephraim [shall bring an offering] on the seventh day; and (according to Numb. 7:54) Manasseh, on the eighth day.’” R. Meir and R. Joshua ben Qorhah were interpreting the names, “Elishama [means], he (Joseph) heeded (shama') my God (Eli), and he did not heed his mistress. Ben Ammihud (‘MYHWD) means, His glory (HWDW) was with me (‘MY) and not with another. Similarly also in the case of (Numb. 7:54), Gamaliel ben Pedahzur [prince of the Children of Manasseh, means that] Joseph said, God (El) has recompensed (gamal) my people with a good recompense (gemulim).’ Ben pedahzur (pdhtswr) means, the Rock (tswr) redeemed (pdh) me from my distress of the prison. And so is it written (according to Ps. 18:21), ‘The Lord rewarded me according to my righteousness; according to the purity of my hands…’” R. Samuel bar Abba said, “What is the meaning of ‘according to the purity of my hands?’ According to the purity of my hands, because I was pure through good works.” (yTa’an. 3:12 (or 10) (67a).) (Ps. 18:21:) “The Lord rewarded me.” How? When someone is poor, he trusts in the Holy One, blessed be He; but when he [becomes] wealthy, he trusts in his wealth and has no fear of [God]. However, when Joseph was a slave, he feared the Lord. When his mistress enticed him with words, he said to her (in Gen. 39:9), “then how shall I do this great evil and sin against God?” Also when he became king he added [to his] fear [of the Holy One, blessed be He], as stated (in Gen. 42:18), “And Joseph said to them on the third day, ‘Do this and live, for I fear God.’” And when his brothers came down to him a second time (according to Gen. 43:16), “When Joseph saw Benjamin with them, [he said… ‘Slaughter and prepare (wehakhen) an animal, for the men will eat with me at noon].’” (Because this verse uses the word, wehakhen, and because the same word also occurs in Exod. 16:5, it is assumed that the conditions of Exod. 16:5 apply here to Gen. 43:16.) Now surely it is not customary for kings to prepare [food] one day ahead for the next. R. Johanan said, “It was the Sabbath, as stated (in Gen 42:16, ‘and prepare.’ And prepare only means [preparation for] the Sabbath, as stated (in Exod. 16:5), ‘And it shall come to pass on the sixth day, that when they prepare.’” (Mekhilta deRabbi Ishmael, Beshallah, 1; Numb. R. 14:2; TDER 24 (or 26), p. 131.) The Holy One, blessed be He, said to him, “You have kept the Sabbath before it was given. By your life, I will have the son of your son offer [his sacrifice] on the Sabbath day, as stated (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim.”

And the boys grew up and they followed his ways and his instructions. They did not turn ‎neither to the right nor to the left from the path pointed out by their father. And the Lord was ‎with them and they had understanding, and they were versed in all wisdom and all the affairs ‎of the government. And all the princes of the king and the prominent inhabitants of Egypt ‎praised those boys, and they grew up amidst the sons of the king. And the seven years of ‎plenty that were throughout the land were at an end, and after them came seven years of ‎famine as Joseph had spoken, and the famine was in all the earth. And when the people of ‎Egypt saw that the famine had commenced throughout the land, they opened all their ‎storehouses of corn, for the famine grew very powerful upon them. And they found all the ‎food in their treasuries full of worms unfit for food. And the famine grew stronger in all the ‎land, and the inhabitants of Egypt came and cried out before Pharaoh, for the famine was ‎heavy upon them, and they said unto Pharaoh: Give food unto thy servants and let us not ‎starve before thine eyes, we and our children. And Pharaoh answered them saying: And why ‎are you crying unto me? Behold during the seven years of plenty Joseph hath commanded you ‎to gather up corn for the years of famine, and wherefore have you not hearkened unto his ‎voice. And the Egyptians answered unto the king: As thy soul liveth, oh our lord, whatsoever ‎Joseph hath spoken thy servants hath done. For verily thy servants hath gathered up all the ‎food of their fields, in the seven years of plenty and we hath placed it into our treasuries even ‎to this day. And when the famine grew powerful upon thy servants we opened our treasuries, ‎and behold all our food is full of worms unfit to eat. And when the king heard all that had ‎befallen the inhabitants of Egypt, the king was exceedingly afraid and terrified on account of ‎the famine, and the king answered unto the people saying: Since this has occurred unto you, ‎go ye unto Joseph and do whatsoever he will say unto you. Do not disobey his words. And all ‎the Egyptians went and came before Joseph and they said unto him: Give us food, and ‎wherefore shall we die of hunger before thee, for behold we have gathered up our produce ‎during the seven years as thou hast commanded, and we placed it into the store houses, and ‎now such and such hath happened unto us. And when Joseph heard the words of the ‎Egyptians and what had befallen them, Joseph opened the stores of his food and he sold it ‎unto the Egyptians. And the famine was upon the face of the whole earth, in the other lands ‎as well as in Egypt. And in Egypt alone was food for sale and all the inhabitants of Egypt came ‎unto Joseph to buy their food, for the famine was powerful over them and all their produce ‎had been spoilt. And Joseph sold it unto all the Egyptians day after day. And all the inhabitants ‎of the land of Canaan, and the Philistines, and those on the other side of Jordan, and the sons ‎of the east and of all the cities of the earth far and near heard that there was corn for sale in ‎Egypt, and all of them came into Egypt to purchase for the famine was heavy upon them.‎

Now I shall quote only what the Ari zal has written about this subject. I have found the following in a booklet of his. In Genesis 41,55, at the beginning of the famine, we read that Pharaoh told the people: "Go to Joseph and do whatever he tells you." I have already explained that Joseph circumcised all the Egyptians at that time. The background of this (as I explained) was that the first 130 years the Jews stayed in Egypt -before Moses was born- in order to salvage the emissions of Adam's semen during the 130 years he lived apart from Eve. Israel's hard labour was needed in order to purify the impurity Adam had created by his actions. During that period the Jewish people were the atonement for Adam.

The land of Egypt is to earth what the מקום ערוה, seat of the reproductive organs, is to man. This is why Ezekiel 23, 20 describes Egyptians as ejaculating seminal discharge that resembles that of horses, and generally describing them as debauched. [The theme is that it is the nature of the earth itself which contributes to the debauchery of its inhabitants. Ed.] Jacob's descendants were exiled to Egypt because in that country it was easiest to transfer their share of the serpent's pollution to their surroundings. Once they had disposed of those pollutants they could emerge purified. Joseph was especially suited to start such a process because he had demonstrated by his previous behavior how to maintain the Holy Covenant with G–d entered into by Abraham when he circumcised himself. The evil influence of the serpent's pollution remained only in the descendants of Esau. The reason the Torah presents us with such a long list of Esau's descendants at the end of פרשת וישלח, is to inform us that they were all ממזרים, bastards. Rashi already comments in this manner on Genesis 36, 2. Esau went to the land of Se-ir because he did not want to undergo the exile experience in either Egypt or the land of Canaan (where he would not have been sovereign, seeing that Israel owned that land). Had he been prepared to undergo that experience, he, too, could have rid himself of the negative influence of the original serpent.

אם כה... כל הצאן, the word כל need not be understood literally as “all.” It means simply: “most.” We have many examples in Scripture when the word כל does not mean “all,” but “most.” A well known example is Genesis 41,55 וכל הארץ באו מצרימה, which cannot mean that everybody came to Egypt, but must mean that most people from the neighbouring countries sent representatives to Egypt to buy food there during the famine in their own land. Although in our verse onlyנקודים and עקודים are mentioned specifically, the same applies to טלאים.

When all the land of Egypt was famished, the people cried out to Pharaoh for bread. Pharaoh said to all of Egypt [the Egyptians], Go to Yoseif. Whatever he says to you, do.

And all the land of Mizraim had dearth; because the seed wheat bare no fruit, and the people cried before Pharoh for bread. And Pharoh said to all the Mizraee, Go to Joseph, and what he shall tell you do.

Thus our Sages taught: The countenance of the land are the wealthy. As Rashi expounds on the verse (Genesis 41:56), “There was famine across the face of the earth”—who are the “face of the earth”? These are the wealthy. This is because both money and wealth are an aspect of countenance, as explained.

Yosef interprets Pharaoh's dual dream as a single dream with one meaning, teaching that serving Hashem comes from a place of unity and spiritual depth. The dream suggests that famine days occur because the days of plenty are hidden within them. Similarly, during the week, blessings are blocked, just as during famine, blessings are concealed by physicality. The lack of blessing is not due to a shortage from Hashem; holiness is present even in the mundane, but it requires uncovering. This idea is evident in Bereishis 41:56, "Yosef opened all that was within them," indicating that holiness is hidden in the mundane and accessible to those who reveal it. This concept aligns with Yosef and Shabbos; on Shabbos, the gate opens, allowing holiness to flow. Shabbos connects everything to the source, similar to Yosef, whose name means "to add." Yosef's blessings were additional to the main source, as he always remembered his sustenance's origin. Recognizing the holiness in everything helps endure hiddenness, exemplified by Yosef, who stayed connected to his source despite continual hiddenness.

AND JOSEPH OPENED ALL. The storehouses which they had. (The verse literally reads: And Joseph opened what was ba-hem (in them). I.E. interprets ba-hem to mean, had with them, i.e., their storehouses.)

AND SOLD UNTO THE EGYPTIANS. It means he gave corn (shever) to the Egyptians. (Va-yishbor (and sold) is a denominative of corn or grain.) Va-yishbor refers to a corn purchase. (The Egyptians purchased the corn. Hence Joseph sold it. Thus va-yishbor means, and he sold (Krinsky). Va-yishbor usually means, and he bought corn. This is the sense in which this root is used throughout Chap. 42 and in Is. 55:1. However, here va-yishbor seems to mean, and he sold corn. I.E.’s apparent solution to the problem is to explain that va-yishbor can apply either to the seller or to the buyer as the transfer of corn (shever) is effectuated by two individuals, the one giving (selling) the corn and the other buying it. The aforementioned is how Kimchi explains va-yishbor and it appears to be the meaning of I.E.’s comment (Cherez).)

ויפתח יוסף את כל אשר בהם, Joseph opened all (the granaries) in which grain was stored. The reason that Joseph immediately opened all the silos instead of only the ones which were immediately needed was to see which ones contained grain that was capable of indefinite storage and which needed to be sold first in order that it should not deteriorate.

Another reason why Joseph opened all the silos simultaneously was that he had arranged for the silos to be close to the various population centres. Had he opened only one silo at a time the people would have had to travel long distances to receive their rations. As it was, Joseph made sure the people knew that there was a supply of food close by. This made the famine a great deal easier to bear. Our rabbis have described this psychological fact by coining the phrase אינו דומה מי שיש לו פס בסלו למי שאין לו. "One cannot compare a person who has bread in his basket to someone whose basket is empty."

Joseph may also have wanted the population to see for themselves the huge grain reserves he had accumulated so that they would not become concerned that his supply would be inadequate. In spite of all these confidence building measures taken by Joseph the Torah testifies that the famine grew severe almost at once.

והרעב היה על פני כל הארץ, “and the famine embraced the entire land.” This is a reference to the wealthy people who were struck by the famine no less than the poor. The reason the wealthy people are referred to as פני הארץ, is because all the people turn to the wealthy in time of need. We have proof from here that the first people who felt the famine were the wealthy (the spoiled ones).

את כל אשר בהם, “all that was in them.” This is a reference to all the kinds of stored grain contained. Onkelos also translates the verse to mean אוצריה רי בהון עיבורא, “the storage chambers which contained grain.”

וישבור למצרים, “he sold grain to Egypt.” He sold to them (the people).

ויחזק הרעב בארץ מצרים, “the famine remained strong in the land of Egypt.” The people, though eating, were not feeling sated. We read of a similar phenomenon in Kings I 18,2 “the famine remained strong in Shomron.”

והרעב...ויפתח יוסף את כל אשר בהם, he now opened all the silos in which grain had been stored.

וישבר למצרים, first he sold grain only to the Egyptians until word had spread that there was food for sale in Egypt. Then he also sold to foreigners. The expression וישבר, vayishbor, is from the conjugation kal, and is used both as applicable to the seller and the buyer. Actually, the word shever means “breaking,” i.e. the grain, the harvest, is what “breaks” one’s hunger. Compare Psalms 104,11 ישברו פראים צמאם, “the wild asses slake their thirst, the word for “slaking,” being the word שבר. When it comes to the transaction, i.e. trading in victuals, especially grain, the seller gives something which will still the buyer’s hunger, i.e. break it, whereas the buyer at the same time is receiving something which breaks his hunger. Hence it is understandable why the same root is used to describe either buying or selling food, seeing both parties are concerned in dealing with someone’s hunger, putting an end to it, as it were. One party hands over the price, the other party receives payment, thus both seller and buyer are active in the transaction. The conjugation הפעיל however, is applicable only to the seller of food, not to the buyer, as in most instances this conjugation is used transitively. The word mashbir, or hamashbir, therefore refers to the seller, not to the buyer.

ויחזק הרעב, as foreign buyers appeared and the quantities sold to each had to be rationed in order to ensure that the supply would last, the famine was felt more strongly also by the local population, seeing the famine had been predicted to last for many years.

AND HE SOLD GRAIN UNTO THE EGYPTIANS, AND THE FAMINE WAS SEVERE IN THE LAND OF EGYPT. The verse states that Joseph did not throw open the contents of the storehouses until the famine had become severe in the land, but not as soon as they cried to Pharaoh, (Verse 55 here.) as people would cry even when they have a small amount of sustenance, and it was his desire that nothing remain to them before he opened the granaries. This is the meaning of the verse, And the famine was over all the face of the earth, meaning that before he had opened his storehouses the famine was over the entire face of the earth, and then the verse proceeds to explain that he did not sell them food until the famine had become severe upon them. Perhaps it is possible that the verse is magnifying the famine by stating that it was a “famine accompanied by panic.” (See Aboth V, 8.)

וישבר, a term used for trading in food and drink, as we know already from Yaakov having said to his sons, לכו שברו לנו מעט אכל. We also find the expression including the dealing in liquids in Isaiah 55,1 ולכו שברו בלא כסף ובלא מחיר יין וחלב, “come for water, even if you have no money, come buy food and eat, buy food without money, wine and milk without cost.”

על כל פני הארץ OVER ALL THE FACE OF THE EARTH — Who are the face of the earth? the well-to-do people (Genesis Rabbah 91:5).

את כל אשר בהם — understand it as the Targum renders it: [JOSEPH OPENED ALL THE STOREHOUSES] IN WHICH THERE WAS CORN.

וישבור למצרים AND HE SOLD UNTO THE EGYPTIANS — The root שבר has the meaning both of selling and buying. Here it is used in the sense of selling, whereas in (43:2) “שברו for us a little food”, it means buying. You cannot say that it (the word) can be used only of selling and buying grain for we find it used also of wine and milk: (Isaiah 55:1) “And come, buy (שברו) wine and milk without money and without price”.

(56-57) שבר .וישבר seiner Grundbedeutung nach: Brechen, Zerbrechen, scheint das Detaillieren, den Detail- Ein- und Verkauf zu bedeuten. Er verkaufte nur kleine, dem zeitlichen Bedarf eines Hauses entsprechende Quantitäten. Nur so konnte Spekulationsaufkauf vermieden werden. Wie die Weisen bemerken, wurde nur an selbständige Männer und an keinen Sklaven verkauft, sonst konnte ja einer fünfzig Sklaven schicken; und jeder durfte nur ein Lasttier mit sich führen. Und alle Welt mußte לשבר אל יוסף kommen. Er besorgte selbst den Einzelverkauf; leitete nicht das Ganze von oben herab aus vornehmer Ferne, verließ sich nicht auf untergeordnete Beamte, sondern besorgte alles unmittelbar selbst und trat in unmittelbaren Verkehr mit den hungernden Familienvätern, die zum Einkauf kamen. Darum heißt es auch im folgenden Kap., V. 6: ויוסף הוא השליט הוא המשביר, obgleich שליט war er doch selbst der משביר. Dies ihm von seiner Weisheit durch die Umstände gebotene Verfahren führte aber auch alles Folgende herbei. Nur so musste jeder selbst kommen, sonst hätte Jakob nur einen der Söhne, oder gar einen Fremden beauftragen können, für alle mit zu besorgen. Und nur so kam es, daß Josef selbst mit seinen Brüdern in unmittelbare Berührung kommen musste. Die wiederholte Bemerkung, mit welcher Stärke die Not auftrat, ist eine Motivierung dieses Verfahrens.

Yoseif opened. He opened all his storehouses to show that he had sufficient grain to feed them all.

The famine became severe. Foods other than bread also disappeared.

Who are referred to as פני הארץ? The wealthy people. But the poor people lower their faces to the ground and do not lift their faces.

Because we find it also in regard to wine and milk: “And go buy...” This is what Rashi means. We should not ask: Although שבר means selling, it also means grain. And since it is written שבר here, perhaps pertaining only to grain can שבר be used to mean selling, because the meaning of the word שבר applies [only] to grain? But regarding wine and other liquids, שבר cannot be used since its meaning of “grain” is not applicable to them. Rashi answers: [This is not so,] “because we find it also in regard to wine...”

The famine was on the entire face of the earth, outside Egypt as well, and therefore it was impossible to import food. And Joseph opened all that was in them, the storehouses, and sold grain to the Egyptians. It is unclear whether in the first stage Joseph bought the produce or whether he collected it as a tax. In any case, at this point he sells it. The famine was intensified in the land of Egypt, as the people had nothing to eat apart from the produce in Joseph’s granaries.

וישבר למצרים, “he sold to the Egyptians.” This means that he first sold to the Egyptians before selling to foreigners.

“When the famine became severe in the land” [41:56]. The famine was among the rich people first and then among the poor people. (Rashi, Genesis, 41:56.)

“The famine spread in the land of Egypt” [41:56]. The famine was so strong that whatever they ate did not sate their hunger. (Bahya, Genesis, 41:56.)

“The seven years of plenty that was in the land of Egypt concluded” (Genesis 41:53). “The seven years of famine ensued, as Joseph had said; there was famine in all lands, but in all of the land of Egypt there was bread” (Genesis 41:54). “Concluded [vatikhlena]…” – they emerged perfect [mekholalot]. “Ensued [vateḥilena]…” – they entered ill [ḥolaniyot]. (Although the Egyptians had eaten on the final day of the seventh year of plenty, on the first day of the first year of famine, they were already afflicted with hunger.) By the time they sat at the table, they sought even coarse bread, but could find none. They said: ‘Is this not what Joseph said: “The food will be as a security [for the land for the seven years of famine]”? (Genesis 41:36). (They needed the security from the beginning of the seven years.) “There was famine in all lands” – in three lands: Phoenicia, Arabia, and Philistia. “The entire land of Egypt was hungry, and the people cried out to Pharaoh for bread; Pharaoh said to all the Egyptians: Go to Joseph; what he says to you, you shall do” (Genesis 41:55). “The entire land of Egypt was hungry…what he says to you, you shall do” – Rabbi Abba bar Kahana said: He compelled them to circumcise themselves. (When a Jew purchases a gentile slave, he is obligated to circumcise him.) Rabbi Shmuel bar Naḥman said: “Ḥiyitanu” is not written here, but rather, “you have saved our lives [heḥeyitanu]” (Genesis 47:25) (When the Egyptians tell Joseph “you have saved our lives,” the Hebrew term used is heḥeyitanu instead of the similar form ḥiyitanu. The extra heh in the word implies that something additional is included, and is interpreted as an allusion to life in the World to Come: By seeing to it that they became circumcised, Joseph assured them of life in the World to Come; alternatively, the meaning is that some Egyptians converted and thereby merited life in the World to Come (see Yefeh To’ar). ) – you have given us life in this world, and in the World to Come. “The famine was on the entire face of the earth, and Joseph opened all that was in them, and sold grain to the Egyptians. The famine was intensified in the land of Egypt” (Genesis 41:56). “The famine was…everything that [asher] was in them” – the best [hame’usharim] of them.

Another matter: “Jacob saw that there was grain in Egypt.” It is written: “The withholder of grain, the nation will curse him, but blessing will be on the head of the provider” (Proverbs 11:26). “The withholder of grain, the nation will curse him” – this is Pharaoh; “but blessing will be on the head of the provider – this is Joseph. “The withholder of grain, the nation will curse him” – this is Pharaoh, who hoarded the grain during the years of famine, and the people were cursing him. But Joseph sustained the world during the years of famine, like a shepherd leading his flock. In his regard, David said: “Shepherd of Israel, listen. Appear to us, You who led Joseph like a flock” (Psalms 80:2). When there was a famine during the days of David, he asked for mercy from before the Holy One blessed be He and said: ‘Master of the universe, lead your flock like Joseph, who sustained the world during the years of famine.’ When the famine intensified, the Egyptians gathered and came to Joseph. They said to him: ‘Give us bread.’ He said to them: ‘My God does not sustain the uncircumcised. Go and circumcise yourselves and I will give to you.’ They went to Pharaoh and were crying out and weeping before him, as it is stated: “The entire land of Egypt was hungry, [and the people cried out to Pharaoh for bread]” (Genesis 41:55). He said: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). They said to him: ‘We went to him and he said empty matters to us, saying: Circumcise yourselves.’ He said to them: ‘Fools, did I not say to you from the outset: Obey him and acquire grain. Did he not proclaim to you during the years of plenty and command you: Know that there is a famine coming? You yourselves were negligent. Why did you not place in your houses grain to last two, three, or four years?’ They said to him: ‘The grain that was in our houses rotted.’ He said to them: ‘Is there no flour leftover for you from yesterday?’ They said to him: ‘Even the bread that was in the basket rotted.’ He said to them: “Go to Joseph; what he says to you, you shall do.” He said to them: ‘If he issues a decree upon grain and it rots, perhaps he will issue a decree upon us and kill us.’ He said to them: ‘“Go to Joseph,” if he tells you cut your flesh, heed him,’ as it is stated: “What he says to you, you shall do.” “The famine was on the entire face [of the earth]” (Genesis 41:56). It would have been fitting for the verse to say: “On the earth.” Why does the verse say: “On the face”? Rabbi Shmuel bar Naḥman said: It is to teach you that the famine began only with the wealthy, as “the face of the earth” is only the wealthy. That is why it is stated: “The withholder of grain, the nation will curse him” – when a person is wealthy, his face is happy to see another, but when a person is indigent, he does not have a face to see, because he is ashamed in front of others. (This is implied in the phrase “the famine was on the entire face.” ) That is why it was stated: “The withholder of grain, the nation will curse him.” (The word “nation [le’om]” is interpreted to refer to the wealthy, prominent members of the nation (Rashash). )

Rabbi Menachem Habavli has this to say on the subject: "You shall always place on the Table the showbreads before Me." The reason for this commandment is that even though bread is the food of the living creatures, it is not the actual bread which provides the nutrients but the blessing with which G–d has endowed it. Keep in mind that the priest who received as litle as the size of a bean as his share of this bread [on the Sabbath when all the בתי אבות shared in it equally. Ed.] emerged well satisfied after eating from it. His face glowed in satisfaction even when the rest of the world suffered from famine. This shows that the element which provided the nourishment was that this bread was לפני תמיד, "constantly in My presence."

ויחן את פני העיר . Two scholars, Rav and Shemuel, opine in Shabbat 33a, that Jacob introduced coinage in the district. The other scholar, Shmuel, holds that Jacob introduced the concept of "markets," (concentrated shopping opportunities). Rabbi Yochanan said that Jacob established public baths. The difference in the opinions expressed stems from the meaning of the word Vayichan. One sage related that word to the root Cheyn, grace, something aesthetically appealing. As a result, he believed that public baths are what Jacob instituted. The other Rabbi concentrated on the expression Peney. The Midrash Hagadol on Genesis 41,56 in which the Torah describes the famine as: והרעב היה על פני כל הארץ, "The famine was on the face of the whole land," comments that the extra word פני teaches that the famine began with the rich who are called פנים. This is the reason that Rav interpreted that Jacob introduced coinage as a sign of his appreciation of being able to settle in the land. Shmuel, who explained that Jacob introduced a new marketing technique by arranging fairs, took his cue from the word העיר. What we learn from the above is that if someone claims to be a G–d-fearing individual, he needs to demonstrate this in three different areas of life, just as Jacob did.

ויקבוץ את כל אכל, “he collected all the (surplus) food, etc.” Ibn Ezra is quick to point out that Joseph, of course, did not collect all the food, for had he done so the people would have died. The word כל is not always to be understood literally, as for instance in Genesis 41,56 וכל הארץ באו מצרימה, where it does not mean that the population of entire surrounding countries all came to Egypt. Nachmanides writes that Joseph first collected all the harvest, and released it in the form of rations per family. This is the meaning of the verse 41,35 “let them gather all the produce of the good years that are now coming and stockpile grain under Pharaoh’s authority, etc.” According to this verse, when the time came, Joseph collected every kind of crop including dried fruit, in order to have a stockpile and to prevent waste, [and eventual profiteering. Ed.] It is quite possible that Joseph paid cash to the farmers who handed in their crops in order to encourage them not to hold out on him. By doing this, the entire crop became legally Pharaoh’s, and was not only on loan to him. When the time came, Pharaoh could charge a higher price when the Egyptians bought it back, as no doubt prices had risen considerably by then, driven by international demand.

The famine spread over the entire face of the land. Yoseif opened everything that held grain, and sold [grain] to the Egyptians [Egypt]. The famine became severe in the land of Egypt.

And the famine was upon all the face of the land; and Joseph opened all the treasures and sold to the Mizraee. And the famine waxed mighty in the land of Mizraim;

לשבור אל יוסף, “to buy grain from Joseph;” the unusual construction here, when we would have expected the Torah to write: לשבור מיוסף “to Joseph in order to buy food;” is similar to construction Genesis 30,39: אל המקלות where the word אל also means: “from,” “as a result of,” (seeing the sticks that had been peeled by Yaakov).

TO JOSEPH TO BUY CORN. The clause is inverted (It literally reads: to buy corn to Joseph.) and must be understood as: And all the countries came into Egypt to Joseph to buy corn.

כי חזק הרעב בכל הארץ, “for the famine was severe all over the earth.” The Torah refers to the part of the earth under Pharaoh’s control.

לשבור אל יוסף, the words have been inverted and mean the same as if the Torah had written באו אל יוסף לשבור, “they came to Joseph to trade in grain.”

וכל הארץ באו מצרימה אל יוסף לשבור, [dear reader please note that the author’s commentary consists of his reversing the sequence of the words לשבור אל יוסף, written in the text of the Torah. If the meaning had been as it appears from the written text at first glance, instead of writing אל יוסף, the Torah should have written מן יוסף, from Joseph. Ed.]

וכל הארץ באו מצרימה —Transpose the words and explain it thus: “and all the countries came into Egypt אל יוסף to Joseph לשבר to buy corn”, for if you explain the words in the order in which they are written it ought to state לשבור מן יוסף to buy from Joseph.

All the land, neighboring countries, came to Egypt to purchase grain from Joseph, for the famine was severe in all the land. Up to this point Joseph’s interpretation of Pharaoh’s dream had come to pass in full.

כי חזק הרעב, “for the famine had become very severe.” Joseph did not start selling until the famine had really become severe, He did not sell because the people had come to Pharaoh to complain, but because he convinced himself that the shortages had become real, and they did not hoard their private stocks.

Another explanation of "the king" is that it refers to the Holy One, blessed be He, while justice refers to Joseph, "who established the land" as it is written, "And all countries (lit. 'and all the land') came to Egypt to Joseph to buy provisions" (Beresheet 41:57). Because the Holy One, blessed be He, favored Jacob, He made him governor of all the land.

The third king was Joseph, who ruled from one end of the world to the other, as it is said, "And all the earth came || into Egypt to Joseph" (Gen. 41:57). It is not written here "Egypt came," but "they came into Egypt," for they brought their tribute and their presents to Joseph to buy (corn); for forty years he was second to the king, and for forty years he was king alone, as it is said, "Now there arose a new king over Egypt" (Ex. 1:8).

And Joseph opened his storehouses and placed officers over them, and they sold food to all ‎comers day after day. And Joseph knew that his brothers also would come into Egypt to buy ‎food, for the famine prevailed in all the earth. And Joseph commanded his people to ‎pronounce it through all Egypt saying: It is the pleasure of the king and his second and their ‎great men that everyone wishing to buy corn in Egypt should not send his servants but his ‎sons. And any man in Egypt or Canaan that cometh from all these lands to purchase corn in ‎Egypt, and he will go and sell it in any land the same shall be put to death. For no man will be ‎allowed to buy more than to supply his household. And further, every man that cometh ‎leading two or three beasts shall die, for no man shall bring more than his own beast. And ‎Joseph placed guards in the gates of Egypt, and he commanded them, saying: Every man that ‎cometh to buy food shall not be permitted until he hath written down his name, and the ‎name of his father, and the name of his father's father, and all the names registered through ‎the day shall be forwarded unto me in the evening, that I may know their names. And Joseph ‎did all these things and he made all these laws in order to know when his brothers. should ‎come to Egypt to buy food. And day after day Joseph’s men announced these laws through ‎the land so that all the people in the country east and west and all the earth knew the laws ‎which Joseph made in Egypt. And all the people, from all the ends of the earth came to buy ‎food in Egypt, and then they went on their way. And the princes of Egypt did as Joseph had ‎commanded, and all that came into Egypt to buy food were caused by the guards to write ‎down their names and the names of their father, and the register was brought unto Joseph in ‎the evening of each day. ‎And Jacob heard after this that there was food for sale in Egypt, and he called upon his sons to go into ‎Egypt to purchase corn, for the famine was heavy upon them likewise. And he said unto them: Behold, ‎I have heard there is corn for sale in Egypt, and all the world goes thither to purchase, and now why ‎should ye seventy be better than all the people of the earth? Go ye likewise down into Egypt and ‎purchase a little food among the many that go thither.

And all the princes answered unto the king saying, and is it not written in the laws of Egypt, ‎which should not be violated, that no man shall be the king of Egypt, nor second to the king, ‎unless he knows all the languages of the sons of man? and now, oh my lord and king, this ‎Hebrew man speaketh only the Hebrew tongue, and how can he be second to the king, who ‎does not even know our language? but send thou for him, I pray thee, and let him come ‎before thee and examine him in all matters, and as thou seest best so do. And the king said: ‎Let it be done so to-morrow, for the words you have spoken are good. And all the princes ‎went away from the presence of the king on that day. And in that night the Lord sent an angel ‎from the angels that are ministering for him, and he came unto the land of Egypt unto Joseph, ‎and the angel stood before Joseph and behold Joseph was lying on his bed in the dungeon of ‎his master's house; for he had Joseph put back into prison on account of his wife. And the ‎angel woke him up from his sleep, and Joseph arose and stood upon his feet and behold an ‎angel of the Lord was standing before him. And the angel of the Lord spoke unto Joseph and ‎he taught him all the tongues of the sons of man on that night, and he called his name ‎Jehoseph, and the angel of the Lord left him, and Joseph returned to his bed, and he was ‎greatly astonished at the vision which he had seen. And in the morning the king sent for ‎Joseph, and the servants of the king went and brought Joseph before Pharaoh. And the king ‎went unto all his princes and servants who were to sit before the king, and Joseph ascended ‎the steps of the throne, and Joseph spoke unto the king in all the tongues, speaking unto the ‎king in his going up, until he reached the king on the seventieth step, and he sat down before ‎the king. And the king rejoiced greatly over Joseph, and all the king's princes rejoiced ‎exceedingly with their king on hearing the words of Joseph. And it seemed good in the eyes of ‎the king and his princes to appoint Joseph second to the king, over the whole land of Egypt. ‎And the king spoke unto Joseph, saying: Thou hast advised me to set a wise man over the land ‎of Egypt that he might save the land from famine with his wisdom. And now forasmuch as God ‎hath shown unto thee all this, and since he hath made known unto thee all these things of ‎which thou hast spoken, there is none so discreet and wise as thou art in the whole land. And ‎thy name shall no more be called Joseph, but Zaphnath paaneah shall be thy name, and thou ‎shalt be my second, and according to thy order shall everything be done in my kingdom and at ‎thy word shall my people go out and come in, and from thy hands shall my servants and ‎princes receive their hire which is given unto them each month, and all the people of the land ‎will bow down before thee, and only on the throne will I be greater than thou.‎

אל המקלות, “in response to the sticks;” the word אל does not mean to approach physically;” similar to Genesis 41,57: לשבור אל יוסף, “to buy grain from Joseph,” where it also has not been used in a physical sense. Another interpretation: “on account of the sticks.” This would be similar to Yaakov saying in Genesis 37,35: כי ארד אל בני שאולה, “for I will join my son on the way down to hades” (a grave in the nether regions of the earth).

ויקח...וכל טוב, not literally “all the good,” but most of the good things. The exaggeration here is similar to when the Torah describes כל הארץ, “the whole earth” as going to Egypt to buy grain. (Genesis 41,57) What is meant is: “most people from all over.” There are many such “exaggerations.” What the Torah meant was that Eliezer took with him samples of most of the precious possessions in Avraham’s household in order to show the family of the potential bride that she would be marrying into a wealthy family. Our sages (quoted by Rashi) explain the term וכל טוב as referring to a document in which Avraham had appointed Yitzchok as his sole heir. Eliezer brought this document with him, i.e. בידו, “in his hand.”

What does the Torah tell us about the geographical entity we call Egypt? First of all, Egypt functions as a place of economic refuge for those living around it. Both Avraham and Ya’akov go to Egypt when confronted with famine (Bereshit 12:10 and Bereshit 46:6). (Bereshit 12:10 and 46:6, respectively.) Yitzchak would have done the same had he not been prohibited by special Divine mandate (Bereshit 26:1-2). (Ibid., 26:1–2.) Moreover, we read that other nations would also come to Egypt to find sustenance in times of famine (Bereshit 41:57). (Ibid., 41:57.) Were we to know nothing else, these passages immediately show us that even when the rest of the region is experiencing drought, Egypt is somehow spared.

Rav Yehuda said that Shmuel said: Joseph collected all the silver and gold in the world and brought it to Egypt, as it is stated: “And Joseph collected all the money found in the land of Egypt and in the land of Canaan” (Genesis 47:14). I have derived only that he collected the money that was in the land of Egypt and that was in the Land of Canaan. From where do I derive that he also collected all the money that was in other lands? The verse states “And all the land came to Egypt to buy food from Joseph, because the famine was sore in all the earth” (Genesis 41:57).

All [countries] [inhabitants] of the land came to Egypt to buy [grain] from Yoseif, for the famine was severe in all the land.

And you give life to them all (Nehemiah 9:6), you contract, as if it were possible, down to the lowest levels; and a portion of Divinity from above is placed within the darkness of materiality. For the whole essence of the intention is so that the lowest levels can rise above and have the advantage of light over darkness (Ecclesiastes 2:13). And this is the meaning of Joseph’s descent to Egypt, the lowest levels, “the ocean strait;” for through this enjoyment is increased as is written, the advantage of light, that enjoyment advances when it is lifted over darkness, and therefore he is called Joseph, connoting addition [tosefet]. And that is [the meaning of the verse (Gen. 42:1)] when Jacob saw that there was grain [shever] — connoting breakage [shvirah], which are the degenerations of Heavenly Wisdom, Torah that has fallen and broken; all that descends from its level is called “broken.” In Egypt, in the ocean strait: for he saw there degenerations of Torah that fell there and needed to be clarified and elevated. And he said, Go down there (Gen. 42:2) to elevate and descend to bring [them] to the life-force of the root and the self. And that is the meaning of Joseph died (Gen. 50:26), for the fact that the Torah descended until the final level is called “death,” for whatever descends from its level is called “death” (Zohar 3:135b). And they embalmed him (Gen. 50:26): for the Torah is called “Tree of Life,” and with trees we go according to the ripening of fruit, which is to say even though he descended to the final level he bore fruit. And he was put in a coffin (Gen. 50:26), as in the statement [of our Sages] of Blessed Memory, “The Tablets and the Broken Tablets were placed in the ark” (Bava Batra 14b): even the degenerations have elevation to be in the ark just like the Tablets, which are the Torah itself. And we will return to the matter at hand: since in every thing it is the Torah that gives that thing life, one should not look at any thing in its materiality, only at the internality of the thing in the secret of The wise person has his eyes in his head (Ecclesiastes 2:14); and in the Zohar they said, “And where else should a person’s eyes be? Rather, a wise person gazes to see who stands above his head” (Zohar 3:187a), which is to say that in every thing he should gaze toward the beginning of that thing: from where it evolved and who is that thing’s root.

.וירא יעקב שיש שבר במצרים , “Yaakov heard (not saw) that there was grain in Egypt;” (this was not a spiritual revelation, but he had heard from people returning from there.) When telling his sons about it, he therefore used the words: “I have heard that there is grain to be had in Egypt.” The word ראה meaning “hearing,” instead of “seeing,” is not unique; we find it for instance in Exodus 20,15, where the Torah writes: וכל העם ראו את הקולות, “ all the people saw the thunder,” when the meaning clearly is that all the people heard the thunder.

?למה תתראו, “why should you stand out (as being different)?” Why do you wish to create the impression that only you have plenty to eat and do not need to buy grain in Egypt? It would make everyone else jealous of you! This is the way the Talmud in folio 10 interprets this phrase. Rashi adds that he heard from others that the meaning of the word תתראו is “to be weakened,” and that it appears in this sense in Proverbs 11,25: ומרוה הוא יורא, “and he who waters (others) will also be irrigated.” According to this, both the words מרוה and יורא in that verse ought to be understood as having been written with the letter א at the end. The idea is that Yaakov did not want his sons to create the impression (erroneous according to some) that they had ample supplies which they had not shared with their neighbours. This is supposed to be so, although the two explanations are contradictions in themselves, one suggesting abundance, and the other, weakness for lack of food. (As a result one of these interpretations would appear to be wrong. Ed.

וירא יעקב כי יש שר ב מצרים, “Yaakov ‘saw’ that there was grain-trading in Egypt;” this is what Solomon had in mind when he said in Proverbs 20,12: אוזן שומעת ועין רואה ה' עשה גם שניהם, “the ear that hears, and the eye that sees, the Lord has made them both.” What prompted Solomon to make such a banal sounding statement? Did G–d not make the whole body? Why did he single out the ear and the eye? The answer is that all parts of the body, in due course, will have to give an accounting for their activities while they were alive on earth, except the ear and the eye. What is the reason for this? The eye sees things which are not good for it to see, and so does the ear hear things which are not good for it to hear. [involuntary perceptions. Ed.] This is not true of the other organs or limbs. You choose what the mouth eats, etc., you choose where your legs are to take you, etc. Rabbi said that the words: וירא יעקב, “Yaakov saw,” although he was an old man sitting hundreds of miles away, what his ten sons who were going in and out and meeting all kinds of people, did not see. All this was although both Yaakov and Joseph had been blessed with the spirit of prophecy. Joseph was only a distance of 4 or 5 days travel away from them, and when they searched for him they did not find him. Furthermore, why did Joseph not communicate with his father during all these years which would have spared his father a great deal of grief? The answer is that they all had sworn a sacred oath not to reveal to their father that he was in Egypt. They had made G–d a partner to their oath, so that He too could not reveal their secret to him. All this can be proved from Scripture, when before revealing himself to his brothers (Genesis 45,1) he commanded that all the people around him remove themselves before he would have that conversation with his brothers. He did not want that anyone would ever hear about that oath which had now expired. Other commentators offer a different reason for why Joseph had not communicated with his father for 22 years. As long as he had been a slave (13 years) he did not want to increase his father’s grief by informing him of his sorry condition. If he were to end a message that in the meantime he had become a king, his father would not believe him; he was right as his father did not even believe this when all his sons told that they had seen it with their own eyes. (Genesis 45,26) In addition, he was afraid that if his father were to leak his new found knowledge to someone, the brothers would each flee in all directions out of fear of his vengeance. As a result, his father would experience additional grief. This is why he waited until the time would be ripe for him to reveal himself, so that he would first reveal himself to his brothers before informing his father of his survival and the good fortune which had befallen him.

NOW JACOB SAW. Scripture interchanges (Scripture occasionally uses hear for see and see for smell.) the way the senses (The five senses.) are referred to because they are all perceived in one central place. (I.E. in his commentary on Eccles. 11:7 says that there is a place on the forehead where the senses are perceived.) Thus Scripture says, See the smell of my son (Gen. 27:27); (Rather than smell the smell of my son.) and And the light is sweet (Eccles. 11:7). (Even though light cannot be tasted.) Now Jacob saw is similar, (Now Jacob saw means, now Jacob heard.) for afterward Scripture states, Behold I have heard that there is corn in Egypt (v. 2).

WHY DO YOU LOOK ONE UPON ANOTHER. Lammah titra’u (why do you look one upon another) means, don’t show yourselves as having an abundance of food. (Cf. Rashi, “Why do you show yourselves before the children of Ishmael and the children of Esau as having plenty to eat?” Why do you show yourselves is thus short for, why do you show yourselves as having an abundance of food.) Or it may mean, do not quarrel with each other, as in Come, let us look one another (nitra’eh) in the face (II Chron. 25:17). (I.E. translates nitra’eh in II Chron. 25:17 as fight. Thus the root resh, alef, heh which usually means to see, at times also means to fight or quarrel. Hence titra’u is similar to nitra’eh, i.e., it means to quarrel.)

Lit. “Jacob.”

וירא יעקב, “Yaakov saw.” This is not something that Yaakov saw with his eyes but something he saw in his heart; proof that this this the meaning of the word וירא in this instance is that he described what he had “seen” as הנה שמעתי, “here I have heard,” instead of saying: הנה ראיתי, “here I have seen.”

כי יש שבר במצרים, “that there is grain for sale in Egypt.” The word שבר usually refers to something for sale as we know from Deut. 2,6 אוכל תשברו מאתם, “purchase food provisions from them.” It is noteworthy that Yaakov neither mentioned the word “food,” nor the word “grain,” The reason he referred to grain by saying שבר is because that word includes both “trading or selling” as well as “‘grain.” He continued using this word when he told his sons in Genesis 43,2: שובו שברו לנו מעט אוכל, “go back and secure for us some food (by buying grain).” In our verse (2) he said: שברו לנו משם, without the word אוכל. When Yaakov described the journey to Egypt he asked his sons to undertake as רדו שמה, “descend there,” instead of לכו שמה, “go there,” he also foreshadowed that any journey to Egypt would be but a prelude to the family’s eventual exile in Egypt. The number of years the Jewish people would be enslaved in Egypt corresponded to the numerical value of the letters in the word רדו, i.e. 210 years. When he used the expression ושברו משם, he meant that he foresaw both food supply as well as enslavement or exile as emanating from Egypt.

ונחיה ולא נמות, “so we may live and not die.” He meant that even if in the more distant future his descendants would face great problems in Egypt, they would not succumb to them and die. They would survive thanks to the very grain they were going to purchase now. Our sages (Sotah 9) referred to this phenomenon when they said concerning Deut. 32,23 חצי אכלה בם “My arrows I will use up against them.” They said that half the Jews in exile may be exterminated by their Gentile enemies while the other half will survive. The meaning of the verse is that whereas G’d’s arrows will become exhausted the Jews will not all perish. Our sages in Bereshit Rabbah 91,6 had still another interpretation for the word שבר. They saw it as if it had been spelled with the dot on the left side of the letter ש, so that we would read it as סבר, “hope.” If we accept this interpretation we could read the verse as: “Yaakov saw in his mind’s eye that there was hope in Egypt for his descendants.” Although the ”hope” referred to the exalted position of Joseph in Egypt, Yaakov had lost the power to have clear visions ever since he had been parted from Joseph, so that this was only a very nebulous kind of vision.

למה תתראו, “why do you make yourselves conspicuous?” The meaning may be: ”why do you want to risk weakening yourselves by hunger? If this is the correct meaning the word is related to Proverbs 11,25 גם הוא יורה, “he will also be irrigated. This is the way Rashi understands the word תתראו. Rabbeinu Chananel understand the word as an admonition by Yaakov to his sons “why are you confrontational with each other?” He quotes support from Kings II 14,8 לכה נתראה פנים, “let us confront each other!” Verse 11 in the same chapter of Kings also confirms the meaning of this word as being to confront each other when we read ויתראו פנים הוא ואמציה מלך יהודה, ”he and King Amatziah of Yehudah confronted each other.” Nachmanides understands the word as: “why are you looking at each other in this place instead of journeying to Egypt and getting supplies?” They should have traveled as soon as they were in danger of exhausting their food supplies as soon as they heard that there were supplies to be bought in Egypt. Midrash Tanchuma Miketz 8 suggests that Yaakov challenged the brothers’ physical strength and their courage suggesting they had nothing to fear by traveling to Egypt. This is why he added the words “we will live and not die.”

וירא יעקב, he saw local inhabitants arriving with grain and fodder. He asked these people where they had bought it, and they told him that they had brought it all the way from Egypt. As a result, he told his sons what he had heard and wanted to know why they acted as if they did not need additional supplies.

?למה תתראו, “Why do you give the impression that you have adequate supplies of grain? Everybody else is going on a buying trip and you sit at home!”

WHY ‘TITHRA’U’. (DO YOU LOOK TO YOURSELVES)? “Do not show yourselves before the children of Esau and Ishmael as having plenty to eat.” At that time they still had some grain. From others I have heard that the word tithra’u is an expression of leanness. Thus Jacob said to his sons, “Why should you become lean through hunger?” A similar [use of the word tithra’u, i.e., similar to the first explanation], is the verse: And he that satisfies (‘umarveh’) abundantly shall be satisfied (‘yoreh’). (Proverbs 11:25. That is, he who is benevolent to others will himself be recompensed by the Divine bounty.) Thus the language of Rashi. Now the comment of “others,” [namely, that the word tithra’u connotes leanness], has no validity whatsoever. And I did not understand that which Rashi says, “Do not show yourselves before the children of Ishmael and the children of Esau as having plenty to eat.” The children of Ishmael and of Esau were not then present in the land of Canaan, and why did Jacob not say that they should not show themselves before the children of Canaan as having plenty to eat? Perhaps the children of Ishmael and of Esau did come from their dwelling places to Joseph to buy food, and they came by way of the land of Canaan, thus passing by Jacob. He thus said to his children that they should not show themselves before them as having plenty to eat, for they would then suspect that Jacob has food, whereupon they would come to eat bread with him in his house. Accordingly, Jacob’s words, That we may live, and not die, (Verse 2 here.) constitute another reason for his command to them. He warned them to be careful with the little food yet left to them, and that they should go to buy food from Egypt so as not to die when all the bread in their possession is consumed. The correct interpretation is: “Why do you show yourselves in this place, for you should have immediately journeyed from here when you heard that there is grain in Egypt,” since they were already in a state of danger if they would not make haste in the matter. This is the meaning of the words, That we may live, and not die. (Verse 2 here.)

למה תתראו?, the use of the conjugation hitpael, the reflexive conjugation here, is similar to its use in Kings II 14,8 לכה ונתראה, “come let us confront one another!” At that time King Amatziah wanted to show off his power to Yoash, King of Israel (10 tribes). Here too, Yaakov’s question למה תתראו, meant: “why are you (my sons) conducting yourselves in front of the other people in this land as if you had all the food in the world, whereas only they have to travel to Egypt to buy rations from there?

וירא יעקב כי יש שבר כמצרים AND JACOB SAW THAT THERE WAS A SALE OF CORN IN EGYPT — How did he see it? Surely he did not see but he heard it, as it is said (v. 2) “Behold, I have heard ... What, then, is meant by “And Jacob saw”? He saw in a holy dim vision that there was שֶׂבֶר hope for him in Egypt, but it was not a true prophetic vision telling him plainly that it was Joseph in whom his hope lay (Genesis Rabbah 91:6).

למה תתראו WHY DO YE LOOK UPON ONE ANOTHER? — Why do you show yourselves (pretend) before the children of Ishmael and the children of Esau as though you have plenty to eat (Taanit 10b). For at that time they still had some grain. I am of opinion that the real meaning of למה תתראו is: Why should every one gaze at you and wonder at you because you do not search for food before what you have in your possession comes to an end. From others I have heard that it has the meaning of leanness: why should you become lean through hunger? A similar use of the verb as that in the first explanation is (Proverbs 11:25) “And he that satisfieth abundantly shall be satisfied (יורא) also himself”.

וירא. Es scheint, daß Jakob doch mehr Einsicht als seine Söhne hatte. Er hatte gehört, daß man in Mizrajim nur im Detail kaufen konnte. Die Söhne glaubten das nicht und sahen sich einander an, warteten, daß einer sich zu der Reise für alle entschließen möchte. Jakob aber sah die Glaubwürdigkeit des Gerüchtes aus der Dringlichkeit der Verhältnisse ein und sprach daher: was seht ihr euch einander an? Ihr müsst alle selbst hinunter.

וירא...למה תתראו?. Why are you looking at one another as if each one of you hopes that another one would go to buy food? Our sages (Eyruvin 3) have said קדרא דבי ששותפי לא חמימה ולא קררא, an ancient way of saying that “too many cooks spoil the broth.” The conjugation hitpael, i.e. the reflexive conjugation, occurs with the root ראה also in Kings II 14,8 נתראה פנים, “let us confront each other.”

Why do you show yourselves... as though you are satiated?” Meaning: If you show yourselves to them as being satiated and having grain, they will come and ask us for food, since they are our relatives. Therefore, go and buy food so they will think we have no food. But in fact they did have food at the time. Accordingly, תתראו means satiation.

Similar to: ומרוה גם הוא יורא. The א of תתראו replaces the ו of the root ר–ו–ה. There are many similar examples. The verse means: He who satisfies others with his learning in this world will himself be satisfied in the World to Come. You might ask: How is this proof for the last explanation, that תתראו is a term for leanness? On the contrary, it is a proof that it means satiation! The answer is: Rashi is bringing a proof for both explanations. For the first explanation, the plain meaning is a valid proof. And for the last explanation too it is a proof: תתראו is like תתרוו, but it means “not satiated.” This is similar to Rashi’s explanation of הולך ערירי (15:2) as “childless,” although ער means an heir, i.e., one who has sons. And it is also similar to what is written ודשנו את המזבח (Bamidbar 4:13), where Rashi explains: “They shall take away the ashes from the Altar,” although דשן means ashes. The same is true here. It is as if Scripture had written תתרוו since an א can be replaced by a ו, because the letters א–ה–ו–י are interchangeable. Thus מרוה, too, could mean “satiation,” yet will fit exactly with תתראו. Accordingly, the meaning of ומרוה גם הוא יורא is: He who is not satiated in this world will be satiated in the World to Come.

Jacob saw that there was grain in Egypt, as Joseph sold produce not only to citizens of Egypt but to foreigners as well. Since Jacob and his sons were mainly shepherds, their distress was less immediate and apparent than that of their neighboring farmers. And therefore Jacob said to his sons: Why are you presenting yourselves? Do not display yourselves as exceptions to the general plight, lest hungry individuals surrounding us become envious of us or even attack us.

וירא יעקב, “Yaakov saw, etc.” Ibn Ezra writes that seeing that the origin of the 5 senses, hearing, seeing, smelling, etc., are all located next to one another, as we know from when Yitzchok spoke about ראה ריח בני, “Look, the smell of my son, etc.” (Genesis 27,27) [He referred to the pleasant sensation of light, a sensation as pleasant as a pleasant fragrance. Ed] seeing he himself was already blind at the time. The names of the senses themselves may on occasion be used interchangeably, so that in our verse the true meaning of the word וירא is: “he heard,” as we know from Yaakov’s own lips in the very next verseהנה שמעתי כי יש שבר במצרים, “here I have heard that there is food for sale in Egypt.” If he had already “seen” it in the literal sense of the word, why would he have to repeat: “I have heard,” a far less reliable source of information?

למה תתראו?, “Why are you looking so irresolute?” According to Rashi, Yaakov rebuked his sons for giving the impression to the surrounding people that they had so much food stored up that they could afford to sit still without traveling to Egypt to try and supplement their supplies. Nachmanides writes that the words quoted here by the Torah as Yaakov having addressed to the brothers, were said to them in the presence of Ishmaelites and Edomites, make little sense, as why would Ishmaelites and Edomites be in the land of Canaan in the first place? Furthermore, if Rashi means that Yaakov admonished his sons in public (for show) why did Rashi not mention that he did so in front of the local inhabitants? He would certainly have had reason to do so in order not to arouse the jealousy of his neighbours! Had that impression been allowed to spread, all his neighbours would have invited themselves to eat at Yaakov’s table! He therefore instructed them to go down to Egypt in order to preserve the food supply they still had. Then he told them to buy additional supplies in order to forestall death through hunger after their supplies ran out. Alternately, the word תתראו, is short for למה תתראו במקום זה “why do you display such indecision by remaining here, instead of getting going to buy supplies?” “You should have started to move as soon as you heard that grain was for sale in Egypt.” Yaakov and family already found themselves in imminent danger of starvation. Some commentators understand the rebuke as “why do you quarrel as to who is to go to Egypt to buy food, I want all of you to go.” Yet another interpretation of the question למה תתראו, views it as a rebuke of their acting as if it were below their dignity to personally go to Egypt like the common people and to beg to be allowed to buy grain there. After all, they were the elite of “Canaanite” Society, akin to aristocracy! Their indecision was reinforced by their reluctance to send others on their behalf and to subject these others to the potential dangers of the journey.

“Jacob saw that there were food rations in Egypt” [42:1]. Rashi writes. Jacob did not see that the grain was there, but he heard it said that the grain was in Egypt. Why does the verse write that he saw? The explanation is that he heard that there was grain in Egypt. He also saw something prophetically that there was hope for Jacob in Egypt. The word shever has two meanings. It means grain and shever also means hope. (Rashi, Genesis, 42:1.)

“Jacob said to his sons, why do you keep looking at one another” [42:1]. Jacob said to his children. Why are you looking at each other and do not want to go to Egypt for grain? So writes Rashi. Rashi further writes. Why will you appear before the children of Ishmael and Esau that you are sated? That is to say, as if you have enough grain. Yet, you do not want to show yourself before other nations that you have grain. Therefore, go for grain in Egypt. (Rashi, Genesis, 42:1.) So also writes Hizkuni. (Hizkuni, Genesis, 42:1.) Bahya writes in the name of Rabbenu Hanael. Jacob said to his children. Why would you be seen together in one place? Separate from each other. (Bahya, Genesis, 42:1.) Ramban writes. Jacob said to his children. Why do you all want to be seen here, and do not all want to go from here for grain? (Ramban, Genesis, 42:1.) The Midrash also writes. You do not all want to go through one gate at one time, so that people shout not shout at you and give you an evil eye because you are heroic and handsome men. (Tanhuma, Miketz, 8.)

When an individual was fasting for a sick person, and the latter recovered, or because of a distressing situation, and the difficulty passed - he should complete his fast. (Note the contrast to a communal fast mentioned in the following halachah. The Shulchan Aruch (Orach Chayim 569:1) states that if the person had accepted several fasts upon himself, he is obligated to complete them all, even when the distressing situation passes after he completes the first fast. If, however, the distressing situation passes before he has begun to fast, he need not fast (loc. cit.:2).) A person who travels from a place where [the community] is fasting to a place where [the community] is not fasting should complete his fast. (Rashi (Ta'anit 10b) explains that in this instance, we follow the principle that the person is obligated to observe the stringencies applicable to the city which he left and those of the city to which he goes. The Lechem Mishneh questions whether the Rambam obligates the person to complete all the fast days accepted by the town he left, or if it is sufficient for him to complete the one fast alone. The Shulchan Aruch (Orach Chayim 574:1) states that he is obligated to complete these fasts only when he intends to return to his original city. The Mishnah Berurah 574:1 states that this applies only when he did not explicitly accept these fasts. If he accepted the fasts himself, he is obligated to observe his commitment.) One who travels from a place where [the community] is not fasting to a place where [the community] is fasting should fast together with them. (Since he did not accept the fast previously himself, he has no obligation to fast. Nevertheless, while he is in the city, he must join together with them. The Tur (Orach Chayim 574) quotes an opinion which states that even within the city he is not obligated to fast, if he can find a private place to eat. Nevertheless, neither the Rambam nor the Shulchan Aruch accept this leniency.) If he forgets and eats and drinks, he should not let himself be seen, nor should he indulge in pleasures. (The intent is that one should not show that one is enjoying comfort while others are in distress. Ta'anit 10b derives this principle from Jacob's instructions to his children (Genesis 42:1 to avoid contact with Esau's and Ishmael's descendants. At that time, Jacob and his family had grain, but the others did not, and Jacob did not want to arouse ill-feeling. The Talmud (ibid. 11a) concludes its discussion of this issue with the following principle: Whoever separates himself from the community will not witness their being comforted. In contrast, one who joins in their distress will merit to join in their being comforted.)

According to Bereshit Rabbah 39, Abraham reportedly said to G-d, "Did not Noach become the founding father of seventy nations?" G-d however, replied that the nation of which it would be said "Who is such a great nation?" (Deut 4,7) will be descended from Abraham. The need to state that those who curse Abraham will be cursed, is ample proof of his erstwhile unpopularity, and of the fact that Abraham had to suffer greatly for his beliefs. Henceforth, however, his detractors would be cursed, and he himself would be visibly blessed. In fact, his very existence would promote blessings for the rest of mankind. (4) Abraham departed Ur Kasdim and Charan, thereby fulfilling G-d’s command. By retaining his wife and nephew however, the separation from his "birthplace" and "father's house" was less than complete. Also, he was careful to take along his material wealth. He not only did not protest the company of Lot etc., but he actively solicited that company, i.e. vayikach, he took. (5) This is why the Torah mentions the presence of those people three times. Abraham proceeded unimpeded until Shechem, notwithstanding the fact that the Canaanite was at that time in the process of driving the Semites out of the country. In such troubled times, a newcomer like Abraham could have expected to suffer at the hands of both adversaries in the struggle for possession of that country. (6) At that time, G-d promised Abraham that the present turmoil would not produce permanent ownership of that land by the Canaanites, but that this land would ultimately belong to a nation yet to be founded by Abraham. In fact, had it not been for the conquest by the Canaanites, taking the land from the Semites and giving it to one family, i.e. the descendants of Abraham, would have been difficult to justify. Gittin 38 explains the justification for Israel's conquest of the land of Sichon and Og in a similar fashion, i.e. the illegal conquest of most of Ammon and Moab by Sichon and Og had paved the way for Israel dispossessing Sichon and Og eventually (in a war started by Sichon). (7) In response to that promise by G-d, Abraham built an altar, but could not very well proclaim his true belief in G-d and call for others to follow him until near Bet El; he settled down in a peaceful atmosphere. Proclaiming the sovereignty of G-d there would be more likely to produce positive results, away from the turmoil of war in other parts of the country. (8) Perhaps because he was still in the company of Lot and other less idealistically inspired fellow travellers, as well as lacking the benefits of circumcision, he decided to ride out the famine in Canaan in neighbouring Egypt. For that reason, he may not have received direct guidance from G-d on the subject. Probably, Abraham considered the certainty of impoverishment, animosity, and likely attack by surrounding tribes, as outweighing the possible dangers in Egypt. Jacob was moved by similar considerations when he complained about his sons' delay in travelling to Egypt to secure a food supply. The appearance of being affluent was in itself capable of inviting attack from those less fortunate (Genesis 42). Similarly, the four outcasts in Kings II Chapter 7 considered any chance of survival in the enemy camp as offering a better chance than certain death by famine in the city or in their primitive place of refuge. No doubt, Abraham had instructed Sarah to assume this brother/sister relationship even before they arrived in Egypt, since he could not reasonably have expected the Egyptians to make enquiries about Sarah's marital status. Surely, the normal thing was for a man to travel with his wife. (9+10+11) Therefore, the brother/sister relationship had to be demonstrated at the outset, so as to prevent any danger to Abraham. He assumed that either his goodwill would be sought actively, i.e. "so that I shall benefit on your account," or that at the very least his survival would be assured i.e. "I shall remain alive on your account." David's conduct in Gat (Samuel I Chapter 22) was motivated by the same considerations. In view of the fact that the Egyptians would most likely react to Sarah's physical beauty, Abraham referred to the fact of her beauty as something that had, of course, been known to him for a long time, but not until then had it been a factor to be considered in their public behavior. (12) He also realized that in the event of his own death, Sarah would consider her own survival under such circumstances as a fate worse than death. Therefore, the entire household maintained the fiction of Abraham and Sarah being brother and sister, so that when Pharaoh later said, "She also said he is my brother," he meant that Sarah had only confirmed the facts which he had already ascertained. There could not therefore be a question of him having stolen another man's wife. The Torah testifies that there had in fact been no need to deny the husband/wife relationship in order to protect themselves against Pharaoh. After Abraham had used all the intellectual faculties at his command to survive the trip to Egypt, G-d now intervened to prevent Pharaoh from forcing his attentions on the presumably single Sarah. G-d’s intervention had become necessary to prevent Abraham and Sarah having problems as a result of their machinations, not despite their machinations. Pharaoh was obviously smitten by G-d in a way that made him impotent, and demonstrated to him that the punishment inflicted upon him was related to his attempt to rape Sarah. Pharaoh did not blame Abraham for having taken precautions to protect himself and his wife, knowing full well that these precautions were justified. What Pharaoh did object to was that Abraham had not at least told him privately, i.e. lee (the word is used repeatedly), what the true relationship between Sarah and him had been. The fact that he had to issue a command to his people not to molest Abraham (Genesis 12,20) proves that Abraham's estimate of the morality of Pharaoh's subjects had been quite accurate. That Abraham could not use the argument he was later to use with Avimelech was obvious, since Pharaoh had challenged Abraham concerning Abraham's evaluation of himself, and not his evaluation of his people. Just because his people were more law-abiding in matters of morality than the Egyptians, Avimelech could challenge the fact that Abraham had seen fit to use deception, and construe it as an insult against his people. The events that occurred in Egypt at this time serve to disabuse us of two erroneous attitudes. 1) The belief that if only human intellect, effort and caution is employed, success is guaranteed. 2) That since everything is in the hands of G-d anyways, our efforts to alter that which seems in store for us are futile and doomed to failure. Therefore, a life of passive acceptance of all dangers ought to be the only path to follow. Abraham had employed all his wits, had made extensive efforts, taken precautions, all to no avail; only then did G-d intervene to smite Pharaoh at the critical moment. Isaiah 50,10-11 conveys a similar lesson. In verse 10, a person relying on G-d is depicted as walking in darkness, relying solely on G-d to provide light. In verse 11, however, those who rely on their own light exclusively, are also scored by the prophet. When the following verse (Isaiah 51,2) states, "Look towards Abraham and Sarah," the message is clearly that the proper way to behave can be learned only by studying what happened to our two ancestors who were called upon to act and whose actions and efforts were blessed by G-d. The Torah proceeds to tell us that Abraham returned to where he came from, that he accumulated material wealth. Though he returned greatly enriched materially, his spiritual path only took him back to Bet El, he had not made notable progress in that area of his life. This may have been due to his having kept Lot, whom he should not have taken along in the first place, at his side. He should have observed G-d’s original command in its entirety. (13) Under the circumstances, G-d now began to prepare the scenario that would lead to the separation of the two men. The scenario was provided by the fact that the land could not support their combined wealth. The company of Lot was no longer suitable for the tzaddik. The mention of the Canaanites as well as the Perusites being in the land of Canaan which they were in the process of conquering from the descendants of Shem, provided the contrast to the rift that developed between the shepherds of Lot and those of Abraham. Abraham realized that the quarrel between the shepherds would lead to an estrangement between their respective masters and, though he was the senior, offered Lot the choice of the areas available. He could have driven Lot away by force, but refrained, thereby demonstrating that material possessions were not uppermost in his system of values. Lot was unabashed in choosing the most fertile land, ignoring the fact that its inhabitants were the most sinful people, more sinful than the ones G-d had bidden Abraham to part company with when He had ordered him out of Ur. Abraham's essential strength of character was displayed clearly in this event, and this is one of the reasons why immediately upon the departure of Lot, we read about the explicit promise of G-d regarding the future ownership of the land of Canaan. This time G-d is much more specific in the promise, seeing that Abraham had renounced material wealth as a primary consideration in his thinking. Also, the apparent success of the Canaanites wresting more of the land from the Semites as evidenced by the two Canaanite tribes already settling there made it necessary for G-d to point out that such possession by the Canaanites would be temporary. We also observe that as long as Abraham remained in the company of Lot, he suffered the temporary absence of his wife, i.e. he was imposed upon. (14) Immediately after his separation from Lot, he becomes capable of defeating the mightiest four kings of their time when he liberates Lot and secures a great deal of booty. No doubt the sequence of these events is to teach that Abraham's spiritual growth had been impeded by the physical proximity of Lot, and could now resume its normal progress. The details about the exploits of these four kings serve to underline their power and the greatness of Abraham's achievement in defeating them. Also, although Abraham had heard about Lot's capture only by implication, he had reacted promptly. The palit, escapee, in 14,13 probably only related to the fact that the five kings had lost the battle and that any survivors had been captured. Abraham having "heard" must be understood in a sense similar to Genesis 23,16, when Abraham had not really "heard" with his ears. Or, like in Esther Chapter 4, when Mordechai is reported as having "heard" about the plot to assassinate the king. That, too, may not have been "hearing" in the literal sense of the word. Despite those quite imprecise reports, Abraham mobilized the forces at his command to engage in a war in order to rescue his nephew. Even at this stage, Abraham had not ceased to feel brotherly responsibility for the safety of Lot. (15) During the encounter with Malki Tzedek, who appeared while Abraham was discussing the spoils of war with the king of Sodom, who himself had been a prisoner rescued by Abraham, the former acknowledged that the spoils rightfully belonged to Abraham. Abraham, however, demonstrated his attitude towards material possessions even more clearly on this occasion. The king of Sodom had the nerve to offer Abraham the spoils, though they were not even his to dispose of. Abraham swore an oath that he would not allow the king of Sodom to lose even a shoelace, except for the food which had been consumed by Abraham's soldiers during the campaign. Abraham was not motivated by haughtiness; he simply did not want his attitude to material wealth to be compared to that of the king of Sodom. He did not want the Sodomites to think that if part of his wealth had its physical origin in the former belongings of the Sodomites, the whole of his wealth must be of similar caliber. He wanted to emphasize that whereas the purpose of the Sodomites was to accumulate wealth in this world, he himself was interested in accumulating wealth in a higher world. In an allegorical sense, one may see in the king of Sodom's invitation the lure of Satan who says to the warrior who has risked his life to amass the spoils of war, "Give me your soul and take for yourself the material things in life." This, of course, is the path which will leave man eventually bereft of both material and spiritual values when he dies. Abraham's response to all those who follow in his footsteps throughout the ages has been, "I have raised my hand to G-d, I will not benefit in the least from the material gains of this struggle, I will not sell my soul except to the extent that physical comforts are instrumental in ensuring my success in my efforts to attain spiritual maturity." This too is the attitude towards wealth expressed by Solomon in Kohelet 5,18. "Also when the Lord gives a man wealth and properties, and He gives him the power to enjoy those and to benefit from his toils, all this is a gift from the Almighty." Since perfection of the human being is unattainable without the help of G-d, and is achieved only gradually, step by step, it is fitting that Abraham from hereon in makes further progress on the ladder of spiritual achievements.

Solomon, in Proverbs, is a leading exponent of the significance of this structure. In chapter 30,21, he says "For three things the earth does quake, four it cannot endure. A slave when he becomes king; a scoundrel sated with food; a loathsome woman who gets married and a handmaid that is heir to her mistress." He describes natural processes as being a model for mechanical, artificial processes employed in the running of a household. There are four basic forces that need to be present and employed properly to ensure that a household runs smoothly. The body requires food to ensure its proper function. To that end, 1) the food needs to be channelled to all parts of the body. 2) There has to be a storage area for this food to preserve it in prime condition until it is needed to perform its function. 3) There is need for the power to break down the food, digest it etc. 4) There is need for the power to distribute the usable part of the food and expel the unusable part from the body. One may conceive of these four mechanisms as ministers who preside over a household. As long as each minister performs his specific function, the household will run smoothly. Neglect of his duties by even one of the ministers, brings in its wake disease and eventual collapse. (see Kohelet 12,3) In the mechanically operated household, there have to be four forces corresponding to those present in the natural household, i.e. the body, in order to ensure its smooth operation. Amongst men, four categories of vocations correspond to the four categories in the household team described. There is the hunter, who ensures the availability of a food and clothing supply. There are storage experts who know how to preserve supplies in good condition until these supplies are needed. There is need for a cook, i.e. a person who knows how to prepare the food so that it is both edible and digestible; clothing has to be made fit to wear. Finally, there is need for someone to distribute food and clothing fairly to all members of the household, and to arrange for disposal of any excess or waste products. Solomon refers to the inadequacies of three of these "ministers" when he says "the earth quakes." He refers to the failure of the fourth "minister" when he describes the earth as collapsing. Having established the principle, Solomon elaborates. Concerning the failure of the first "minister," he says "when the slave becomes the ruler." The slave's function is to go out and get supplies for the house to make these available to the household members. When he remains inside, instead of performing his duties, this act of insubordination is the first link in a chain leading to the breakdown of the whole meshek, economy. Jacob sent his sons to Egypt in order to forestall such a breakdown. The second "minister," if absent or inefficient, is "a miser who claims to be sated." When the one in charge of supplies is miserly in allocating same, he endangers the well being of all those entrusted to his care. When he who always claims not to have enough, claims to have ample, that is a reversal of his traditional function and signals danger. This was Jacob's complaint when it seemed to him that his sons were delaying the return trip to Egypt unduly, appearing to consider their supplies as ample. (Genesis 43,2) The third "minister" that must not be upset, is the wife of inferior status, the concubine. When a man has more than one wife, the task of grinding, cooking and baking is generally allocated to the less favoured of his wives, whereas his favoured wife is pampered, not having to perform menial tasks. When this arrangement is upset, and the concubine competes with her rival, both being idle, the kitchen will be neglected in the process. The whole household is then threatened with collapse. The fourth "minister" is the maid. When she, instead of performing her duties of disposing of waste products etc., assumes the function of her mistress and distributes supplies to each member of the household, the household will break down in short order, since there is no one to perform the menial tasks. Moreover, as soon as distribution of the supplies is entrusted to the hands of the unqualified, the deserving will wind up getting less than their fair share, whereas the undeserving will receive more than they can usefully absorb. This undermines everyone's well being, of course.

Jacob wanted to prophesy concerning the exiles of his children in the land of Canaan and in any land wherein they dwelt which came from the land of Egypt; to wit, all exiles are included within Egypt. His heart broke, as it is written, "Now Jacob saw that there was corn (also: 'breaking') in Egypt" (Beresheet 42:1).

[2] Another explanation According to our father Jacob, he exclaimed and said, "Greatly have I been afflicted from my youth, let Israel now say" (Psalms 129:1). The Holy One, blessed be He, responded and said, "But in every trouble that entered upon you, was I not with you and saved you? I redeemed you from death in famine (Job 5:20), when Jacob saw that there was grain in Egypt and said, 'Why do you just keep looking at each other?' (Genesis 42:1), and in war from the hand of the sword (Job 5:20), when Esau came with four hundred men, "You will hide from the sword of the tongue" (Job 5:21). When did Jacob hear the words of Laban's sons, etc.? (Genesis 31:1), and "Do not be afraid of sudden terror, nor of trouble from the wicked when it comes" (Proverbs 3:25). When did the people of Shechem come and depart and a terror from God fell upon them? (Genesis 35:5), "You shall laugh at destruction and famine" (Job 5:22). When did he leave his father's house and Esau took his blessings from him? (It seems to be different opinions regarding the interpretation of the beginning of Parshat Vayetze) Nevertheless, the Holy One, blessed be He, did not abandon him, as it is written, "With my staff I crossed this Jordan, and now I have become two camps" (Genesis 32:11), "Do not be afraid of the beasts of the earth" (Job 5:22), for as long as he was a shepherd, not one of the animals touched the flock, as it is written, "I did not bring you animals torn by wild beasts" (Genesis 31:39). "For you have made a covenant with the stones of the field" (Job 5:23). When did he take stones from the place and set them up as a pillar? (Genesis 28:18). "And the wild beast of the field shall be at peace with thee" (Job 5:23), "And Esau ran to meet him" (Genesis 33:4), which is called a "Chayah" (wild animal), as it says, "Shout down the beast of the reeds" [(Yishmael, who is like a swine living among the reeds)] (Psalms 68:31). "And you will know that your tent is in peace" (Job 5:24), "When was it that Israel settled?" (Genesis 33:22), and what is written after that? "And the sons of Jacob were twelve" (Genesis 35:22). "And you will lie down, and none shall make you afraid" (Job 11:19), "And Israel shall dwell in safety, alone" (Deuteronomy 33:28), "Many faces have been humbled before you" (Job 40:14), "And many nations shall come" (Isaiah 2:3). The Holy One, blessed be He, said to Jacob: "After all these things that I have done for you, you will call me your adversary" (Hosea 12:14). Jacob also said, "Many have been my afflictions from my youth" (Psalms 129:1), and also said, "They have not prevailed against me" (Psalms 129:2). David said to him, "For all these things, I will give you praise," as it says, "Many are the afflictions of the righteous, but the Lord delivers him from them all" (Psalms 34:19).

Chapter (69) 70: Torah [1] "And Jacob saw that there was grain in Egypt" (Genesis 42:1). This teaches us that both the ear hears and the eye sees, "The Lord has made them both" (Proverbs 20:12). Why did Solomon mention both the ear and the eye? Because not only did the Holy One, blessed be He, create them, but also all of a person's organs will be judged, except for the ear and the eye. Why? Because the eye sees what is not good for a person and the ear hears what is not good for a person. But the hands, if a person does not want to steal, he does not steal. If he does not want to burn, he does not burn. If he does not want to strangle, he does not strangle. And so too with the feet. Therefore, it is said, "The ear that hears and the eye that sees" (Proverbs 20:12). Come and see, all the time that Joseph was sold, Jacob and his sons did not know that Joseph was still alive. When the time came, the Holy One, blessed be He, gave their eyes and ears the ability to know, as it is said, "And Jacob saw that there was grain in Egypt," and he said, "Behold, I have heard" (Genesis 42:1-2).

“Jacob saw that there was grain in Egypt, and Jacob said to his sons: Why do you make yourselves conspicuous?” (Genesis 42:1). “Jacob saw that there was grain [shever] in Egypt” – “Happy is he whose help is from the God of Jacob, whose hope [sivro] is in the Lord his God” (Psalms 146:5). “Jacob saw that there was grain in Egypt” – “Behold, He demolishes, and it will not be rebuilt” (Job 12:14) – once the Holy One blessed be He stymied the intention of the tribes, (The plan of Joseph’s brothers to kill him. ) it was not restored. “He shuts a man in, and it will not be opened” (Job 12:14) – these are the ten tribes, who were entering and exiting Egypt, and they did not know that Joseph was alive. But it was revealed to Jacob that Joseph was alive, as it is stated: “Jacob saw that there was shever in Egypt” – “that there was disaster [shever]” (The word shever, generally translated in Genesis 42:1 to mean grain, can also mean disaster; see, e.g., Lamentations 2:11. ) – this is the famine; “that there was hope [sever]” (The midrash interprets the verse as though it said “hope [sever],” because the letters shin and sin are interchangeable. ) – this is the plenty. “That there was disaster [shever]” – “Joseph was taken down to Egypt” (Genesis 39:1); “that there was hope [sever]” – “Joseph was the ruler over the land” (Genesis 42:6). “That there was disaster [shever]” – “they will be enslaved to them and they will oppress them” (Genesis 15:13); “that there was hope [sever]” – “then they will emerge with great wealth” (Genesis 15:14). “Who says to the sun and it does not shine” (Job 9:7) – this is Jacob; “and seals the stars” (Job 9:7) – these are the ten tribes, who were entering and exiting Egypt, and they did not know that Joseph was alive. (The verse in Job is thus understood to mean that God withheld the full “shine” of the divine spirit from Jacob, and although he had a sense that Joseph was alive, he did not have clear knowledge of the matter. On the other hand, God withheld this sense entirely from Joseph’s brothers (Etz Yosef). ) But it was revealed to Jacob that Joseph was alive.

“Jacob said to his sons: Why do you make yourselves conspicuous?” – he said to them: ‘Do not take out bread [perusa] perutot]> in your hands, (The midrash is based on the premise that there was no shortage of food in Jacob’s household.) and do not enter all of you in one entrance, due to the evil eye.’ (So as not to arouse envy.) “He said: Behold, I have heard that there is grain in Egypt. Go down there and acquire grain for us from there, and we will live and not die” (Genesis 42:2). “He said: Behold, I have heard…Go down [redu]…and acquire…for us from there” – Rabbi Abba bar Kahana said: He informed them that they were destined to spend two hundred and ten years there, the numerical value of redu. (Reish – 200 + dalet – 4 + vav – 6 = 210.) “Ten of Joseph’s brothers went down to acquire grain from Egypt” (Genesis 42:3). “But Benjamin, Joseph’s brother, Jacob did not send with his brothers, as he said: Lest disaster befall him” (Genesis 42:4). “Ten of Joseph’s brothers went down” – Rabbi Binyamin said: From the fact that it says “Joseph’s brothers,” do I not know that they are ten? Astonishing! It is, rather, nine parts were for fraternity, and one to acquire grain. (The primary motivation for the brothers in their journey to Egypt was to locate Joseph, rather than the purchase of grain. ) “But Benjamin, Joseph's brother…” (Since the verse specifies that Joseph’s brothers came with the exception of Benjamin, it was obvious that there were ten. This confirms the need for the previous statement of the midrash (Hamidrash HaMevoar).)

Another matter: “Jacob saw that there was grain in Egypt.” It is written: “The withholder of grain, the nation will curse him, but blessing will be on the head of the provider” (Proverbs 11:26). “The withholder of grain, the nation will curse him” – this is Pharaoh; “but blessing will be on the head of the provider – this is Joseph. “The withholder of grain, the nation will curse him” – this is Pharaoh, who hoarded the grain during the years of famine, and the people were cursing him. But Joseph sustained the world during the years of famine, like a shepherd leading his flock. In his regard, David said: “Shepherd of Israel, listen. Appear to us, You who led Joseph like a flock” (Psalms 80:2). When there was a famine during the days of David, he asked for mercy from before the Holy One blessed be He and said: ‘Master of the universe, lead your flock like Joseph, who sustained the world during the years of famine.’ When the famine intensified, the Egyptians gathered and came to Joseph. They said to him: ‘Give us bread.’ He said to them: ‘My God does not sustain the uncircumcised. Go and circumcise yourselves and I will give to you.’ They went to Pharaoh and were crying out and weeping before him, as it is stated: “The entire land of Egypt was hungry, [and the people cried out to Pharaoh for bread]” (Genesis 41:55). He said: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). They said to him: ‘We went to him and he said empty matters to us, saying: Circumcise yourselves.’ He said to them: ‘Fools, did I not say to you from the outset: Obey him and acquire grain. Did he not proclaim to you during the years of plenty and command you: Know that there is a famine coming? You yourselves were negligent. Why did you not place in your houses grain to last two, three, or four years?’ They said to him: ‘The grain that was in our houses rotted.’ He said to them: ‘Is there no flour leftover for you from yesterday?’ They said to him: ‘Even the bread that was in the basket rotted.’ He said to them: “Go to Joseph; what he says to you, you shall do.” He said to them: ‘If he issues a decree upon grain and it rots, perhaps he will issue a decree upon us and kill us.’ He said to them: ‘“Go to Joseph,” if he tells you cut your flesh, heed him,’ as it is stated: “What he says to you, you shall do.” “The famine was on the entire face [of the earth]” (Genesis 41:56). It would have been fitting for the verse to say: “On the earth.” Why does the verse say: “On the face”? Rabbi Shmuel bar Naḥman said: It is to teach you that the famine began only with the wealthy, as “the face of the earth” is only the wealthy. That is why it is stated: “The withholder of grain, the nation will curse him” – when a person is wealthy, his face is happy to see another, but when a person is indigent, he does not have a face to see, because he is ashamed in front of others. (This is implied in the phrase “the famine was on the entire face.” ) That is why it was stated: “The withholder of grain, the nation will curse him.” (The word “nation [le’om]” is interpreted to refer to the wealthy, prominent members of the nation (Rashash). )

Another matter, “Jacob saw that there was grain [shever] in Egypt” – was Jacob in Egypt that he saw grain in Egypt, such that the verse states: “Jacob saw that there was grain in Egypt”? But did he not say [differently] to his sons, [as it is stated]: “He saidBehold, I have heard [that there is grain in Egypt]”? It is, rather, that from the day that Joseph was abducted, the Divine Spirit left him, and he would see but not see, hear but not hear. (He had from the Divine Spirit a vague idea of things that he would not otherwise know, but he did not have a clear understanding of them. ) Why does it not say “there was food in Egypt,” but instead it is written: “That there was grain [shever] in Egypt”? Is it not already stated: “The entire land of Egypt was hungry”? Why does the verse state: “There was grain [shever]”? Rather, do not read it as “there was grain [shever],” but rather, “there was hope [sever],” as he foresaw that his hope was in Egypt. What was that? That was Joseph. “Jacob said to his sons: Why do you make yourselves conspicuous?” Jacob said to his sons: ‘You are mighty, you are handsome, do not enter through one gate and do not stand in one place, so that the evil eye will not have dominion over you.’ “Behold, I have heard that there is grain in Egypt. Go down there.” What is “go down”? He foresaw that they would descend and be enslaved in Egypt. Another matter, “go down there” – as anyone who purchases grain from the marketplace, descent is written in his regard. (This is because he is dependent upon market conditions for his basic sustenance (Etz Yosef). ) “Joseph’s brothers descended” (Genesis 42:3). The verse should have said: “The children of Israel.” It is that initially, they did not treat him with brotherhood and sold him, but ultimately they had regrets and were saying: ‘When will we descend to Egypt and return our brother to his father?’ When their father told them to descend to Egypt, they all came to a consensus to return him. Rabbi Yehuda bar Simon said: Joseph, too, knew that his brothers were descending to Egypt to acquire food. What did he do? He positioned guards at all the entrances and said to them: ‘See each one who enters to acquire food, and write his name and his father’s name.’ In the evening, they would bring the notes to him. This is what they did. When Jacob’s sons came, each and every one entered through his own gate, and they wrote their names. In the evening, they brought [Joseph] the notes. This one read: ‘Reuben son of Jacob,’ another read: ‘Simeon son of Jacob,’ and another ‘Levi,’ and likewise, all the gatekeepers, each one brought his own. Immediately, Joseph said: ‘Seal all the storehouses and keep open one storehouse.’ He gave their names to the proprietor of the storehouse. He said to him: ‘See, when these people come to you, apprehend them, and send them before me.’ Three days passed and they did not come. Immediately, Joseph took seventy mighty men from the king’s palace and dispatched them to the marketplace. They went and found them in the marketplace of harlots. What was the nature of their presence in the marketplace of harlots? It is that they said: ‘Our brother Joseph is fair of form and fair of appearance; perhaps he is in a tent.’ (Perhaps he was forced to work as a male prostitute (Matnot Kehuna). ) They apprehended them and brought them before Joseph. “Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:7). “Joseph recognized his brothers, but they did not recognize him” (Genesis 42:8). “Joseph remembered the dreams that he dreamed about them, and said to them: You are spies; to see the nakedness of the land you have come” (Genesis 42:9). “They said to him: No, my lord, but your servants have come to acquire food” (Genesis 42:10). “We are all the sons of one man; we are sincere, your servants have not been spies” (Genesis 42:11). “And he said to them: No, to see the nakedness of the land you have come” (Genesis 42:12). “They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan and, behold, the youngest is with our father today, and one is absent” (Genesis 42:13). Immediately, “he acted as a stranger [vayitnaker] to them, and spoke harshly to them” – it teaches that he became like a stranger [nokhri] to them. He took the goblet and struck it. He said to them: ‘I see in my goblet that “you are spies.”’ They said to him: ‘“We are sincere”; however, this is what our father commanded us: Do not enter through one gate…’ He said to them: ‘What is the nature of your presence in the marketplace of harlots? Were you not afraid of the evil eye? Was that not your father’s command?’ They said to him: ‘We lost something and we were seeking it there.’ He said to them: ‘What was the lost item? I see in my goblet that two of you destroyed the big city of Shekhem, and then you sold your brother to Arabs.’ Immediately, they were shocked and said to him: “We, your servants, are twelve brothers, sons of…our father.” He said to them: ‘And where are the other two?’ They said to him: “One is absent” – dead; and “the youngest is with our father today.” He said to them: “Bring your youngest brother to me…” (Genesis 42:34). He took Simeon and incarcerated him before their eyes, because it was he who had pushed him into the pit. He separated him from Levi, so they would not conspire against him. Simeon said to his brothers: ‘So you did to Joseph, and so you seek to do to me?’ (You also sinned in the sale of Joseph. Do not leave me here; stay and bear the burden of punishment together with me (Maharzu). ) They said to him: ‘What shall we do? The people of our household will die of starvation.’ He said to them: ‘Do what you want. Now, I will see who will take me into prison.’ (Shimon planned to resist being taken to prison. ) At that moment, Joseph sent to Pharaoh and said to him: ‘Send me seventy of your mighty men, as I have found robbers and I seek to shackle them.’ At that time he sent them to him, and Joseph’s brothers were looking to see what he sought to do. Joseph said to those mighty men: ‘Take him into prison.’ When they drew near to him, he screamed at them. When they heard his voice, they fell on their faces and their teeth broke, as it is stated: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Manasseh was sitting before his father. His father said: ‘You get up.’ Immediately, Manasseh stood and struck him with one blow, took him into prison, and shackled him. [Joseph] said to [his brothers]: ‘This one will be incarcerated until you bring your brother “and your statements will be verified”’ (Genesis 42:20). Immediately, “Joseph commanded and they filled their vessels” (Genesis 42:25). They went to their father and related to him the entire incident. Their father responded and said to them: ‘Where is Simeon?’ They said: ‘He seized him for our youngest brother.’ He said to them: “You have bereaved me.” “Reuben spoke to his father, saying: Kill my two sons.” [Jacob] said to him: ‘Are your sons not my sons?’ Judah said to them: ‘Leave the elder until the bread is finished.’ (Jacob was refusing to send Benjamin. Judah advised his brothers not to continue pleading but to wait until the bread was finished, when Jacob would have to agree. ) Judah said to him: ‘Father, if Benjamin goes with us, perhaps he will be apprehended and perhaps he will not be apprehended. But if he does not go with us, we will all die of starvation. It is preferable that you forsake the uncertain and seize the certain.’ He said: ‘Who will guarantee him?’ He said to him: ‘I will,’ as it is stated: “I will guarantee him; from me you can demand him” (Genesis 43:9). That is why it is stated: “Jacob saw that there was grain [shever] in Egypt.” (The midrash interprets the word shever to mean disaster, as Jacob was afraid of the possibility that Benjamin would be harmed (Matnot Kehuna). Some commentaries suggest that this last line is an error and should not appear in the text (Nezer HaKodesh; Etz Yosef). )

(Ib. b.) (Gen. 42, 1) And Jacob said to his sons. Why do ye look at one another. Thus said Jacob to his children: "Do not make it appear unto Esau or Ishmael that you are sated, lest they envy you." Ib. 45, 24) See that ye fall not out by the way. R. Elazar said: "Thus said Joseph unto his brothers, 'Do not engage yourselves in Halachik discussions [while on the road], because you may fall out.'" Is this so? Did not R. Ilai, the son of R. Berachia, say that when two scholars travel together on the road and no word of Torah is discussed between them, they deserve to be burnt; as it is said (II Kings 2, 11) And it came to pass, as they went on, speaking as they were going, that, behold, there came a chariot of fire, and parted them both asunder. This is so only because they did speak, but if they had not spoken they would have been burned, [Hence on the road one should study the Torah!] This is not difficult to explain; the latter case refers to the narration of traditions and the former refers to deliberation. In a Baraitha it was explained that Joseph's instructions had the following meaning: You should not march hastily, and bring the sun into town (enter before sunset); i.e., you should not march hastily, for the master said: "Hasty steps take away one-five-hundredth part of a man's seeing; "and bring the sun into town" refers to R. Juda's saying; for R. Juda said: "A man should always leave and enter a town while it is still light; as it is said (Gen. 44, 3) As soon as the morning was light, the men were sent away."

Another matter, “wisdom will bolster the wise” – this is Noah; “more than ten rulers who are in a city” – more than the ten generations from Adam until Noah, as from all of them, He spoke only with him [Noah]. Alternatively, “wisdom will bolster the wise” – this is Abraham; “more than ten rulers” – more than the ten generations from Noah until Abraham, as the Holy One blessed be He chose from all of them and made a covenant only with him [Abraham], as it is stated: “On that day the Lord made a covenant with Abram” (Genesis 15:18). Alternatively, “wisdom will bolster the wise” – this is Jacob; “more than ten rulers” – [Jacob had] more [wisdom] than the ten tribes that descended to Egypt and ascended [back to Canaan], and they did not know that Joseph was alive, but Jacob knew, as it is stated: “Jacob saw that there were provisions [shever] in Egypt” (Genesis 42:1), he knew that his hope [shivro] was in Egypt.

(Gen. 42:1:) THEN JACOB SAW THAT THERE WAS GRAIN IN EGYPT. This verse is related (to Prov. 20:12): {A SEEING EYE AND A HEARING EAR} [A HEARING EAR AND A SEEING EYE], THE LORD HAS MADE THEM BOTH. What did Solomon see to < make him > say this? Did the Holy One not make the whole body? < We might infer that he did not do so > because < Solomon > spoke < only > about the ear and the eye. Rather, all of one's members are going to render account except the ear and the eye. Why? It is simply that the eye sees involuntarily, and the ear hears involuntarily. In the case of the hands, however, if one is unwilling, one does not steal. So also with the feet. It is therefore stated (in Prov. 20:12): A SEEING EYE AND A HEARING EAR…. Come and see. All that time when Joseph had been sold, Jacob and his children did not know that Joseph was alive. But, when the proper time arrived, the Holy One gave authorization to the eyes and the ears. It is so stated (in Gen. 42:1-2): THEN JACOB SAW THAT THERE WAS GRAIN IN EGYPT…. NOW I HEAR THAT THERE IS GRAIN IN EGYPT….

[(Gen. 42:1:) THEN JACOB SAW THAT THERE WAS GRAIN IN EGYPT.] This text is related (to Job 9:7): THE ONE WHO TELLS THE SUN NOT TO SHINE < AND SEALS UP THE STARS >. (Gen. R. 91:1.) {It simply tells about Jacob and his children, since they were likened to them. Thus it is stated (in Gen. 37:9): HERE WERE THE SUN, THE MOON, AND ELEVEN STARS BOWING DOWN TO ME.} Look at all Job's wisdom! Now who does not know that, if the Holy One tells the sun or the stars not to shine, they do not shine, as stated (in Job 9:7): THE ONE WHO TELLS THE SUN NOT TO SHINE … ? It simply tells about Jacob and his children, [since they were likened to them. Thus it is stated (in Gen. 37:9): HERE WERE THE SUN, THE MOON, AND ELEVEN STARS BOWING DOWN TO ME]. (Job 9:7:) THE ONE WHO TELLS THE SUN NOT TO SHINE. For the twenty-two years that Joseph stayed away from his brothers in Egypt, the Holy Spirit was hidden from Jacob and his children. He was no farther from them than a journey of four or five days; but they did not know that he was in Egypt. Now Jacob and his children had previously been great prophets. Do you want to understand? When Joseph had told them his dream, what did he say (in Gen. 37:10)? ARE WE TO COME, I AND YOUR MOTHER AND YOUR BROTHERS, AND BOW DOWN < TO THE GROUND FOR YOU > ? Then, when he had been sold, they did not know where he was. Ergo (in Job 9:7): THE ONE WHO TELLS THE SUN NOT TO SHINE. Why so? So that the prophets would not be boastful. The Holy One therefore made his power known to them to show them that they were nothing. And so you find with the greatest of the prophets (i.e., Moses). Because he had said (in Deut. 1:17): BUT THE CASE WHICH IS TOO HARD FOR YOU < YOU SHALL BRING UNTO ME >…. (Sifre to Deut. 1:17 (17); Sanh. 8a.) The Holy One said to him: Are you able to interpret a difficult case? By your life, I am showing you! So, when the affair of the daughters of Zelophehad arrived, he began to have difficulties with it. When he did not know what to say, he brought their cause before the LORD, as stated (in Numb. 27:5): THEN MOSES BROUGHT THEIR CAUSE BEFORE THE LORD. The Holy One said to him: Was it not you who said (in Deut. 1:17): BUT THE CASE WHICH IS TOO HARD FOR YOU < YOU ARE TO BRING UNTO ME > … ? See, you do not know what the women know. (Numb. 27:7:) THE DAUGHTERS OF ZELOPHEHAD SPEAK WHAT IS RIGHT. These women have judged better than you. And so also in the case of Samuel, when he was measured against Moses and Aaron. Because he had said (in I Sam. 9:19): I AM THE SEER, the Holy One said to him: You have said: I AM THE SEER! By your life, tomorrow I am showing you whether you are a seer. Thus it is stated (in I Sam. 16:1): FILL YOUR HORN WITH OIL AND GO; {COME} [I AM SENDING YOU] UNTO JESSE THE BETHLEHEMITE BECAUSE I HAVE CHOSEN A KING FOR MYSELF AMONG HIS SONS. When he had gone, what is written (in I Sam. 16:6)? AND IT CAME TO PASS, WHEN HE HAD COME, THAT HE SAW ELIAB AND SAID: SURELY THE LORD'S ANOINTED IS STANDING BEFORE HIM. The Holy One said to him: Are you the one who said (in I Sam. 9:19): I AM THE SEER? (I Sam. 16:7:) DO NOT LOOK UPON HIS APPEARANCE…. And so also in the case of Jacob [and his children], they were prophets and sages, and nothing was hidden from them. When Joseph was sold, they did not know about him until the Holy One [wanted] < them to know >. Ergo (in Job 9:7): THE ONE WHO TELLS THE SUN NOT TO SHINE….

Another interpretation (of Gen. 42:1): THEN JACOB SAW THAT THERE WAS GRAIN IN EGYPT…. R. Joshua said: < He was > a grand old man sitting in his house and seeing what there was in Egypt. The Scripture says (in Eccl. 7:19): {AND} WISDOM WILL STRENGTHEN A SAGE MORE THAN TEN RULERS…. This refers to Jacob, who was sitting and seeing what there was in Egypt, while his ten sons were coming in [and out] without knowing < about it >.

Another interpretation (of Gen. 42:1): THEN JACOB SAW THAT THERE WAS GRAIN (ShBR)…. This text is related (to Ps. 146:5): BLESSED IS THE ONE WHOSE HELP IS THE GOD OF JACOB, WHOSE HOPE (SBR) IS IN THE LORD HIS GOD. (Gen. R. 91:1, 6; cf. Tanh., Gen. 10:5.) The Holy One showed him that Joseph was alive.

(Gen. 42:1, cont.:) THEN JACOB SAID TO HIS CHILDREN: WHY ARE YOU MAKING YOURSELVES CONSPICUOUS? Jacob said to them: Will you please hide yourselves, for there is nothing more harmful than the evil eye? (Gen. R. 91:2, 6; Tanh., Gen. 10:8.) And so you find in the case of the former tables (of the Torah), because they had been given in grandeur (before all eyes), they had been shattered. Thus it is stated (in Exod. 20:15 [18]): NOW ALL THE PEOPLE SAW THE THUNDERINGS. But when the second tables were given, no one saw them but Moses, since it is stated (in Exod. 34:3): BUT LET NO ONE COME UP WITH YOU…. So also Jerusalem would not have been destroyed except for the evil eye. Thus it is stated (in Lam. 2:15-16): IS THIS THE CITY WHICH THEY CALLED A PERFECTION OF BEAUTY, A JOY TO THE WHOLE EARTH? < ALL YOUR ENEMIES JEER OVER YOU; THEY HISS AND GNASH THEIR TEETH; THEY SAY: WE HAVE DESTROYED HER! INDEED, THIS IS THE DAY WE HAD HOPED FOR. WE HAVE FOUND IT; WE HAVE SEEN IT >. It also says (in Lam. 3:51): MY EYE DOES EVIL TO MY SOUL BECAUSE OF ALL THE DAUGHTERS OF MY CITY. Jacob therefore said: Do not look at yourselves. It is so stated (in Gen. 42:1): THEN JACOB SAID TO HIS CHILDREN: WHY ARE YOU MAKING YOURSELVES CONSPICUOUS? Rather walk privately (rt.: TsN'), as stated (in Micah 6:8): HE HAS TOLD YOU, O HUMAN, WHAT IS GOOD…. AND TO WALK HUMBLY (rt.: TsN') WITH YOUR GOD.

Another interpretation (of Gen. 42:1): THEN JACOB SAW THAT THERE WAS GRAIN IN EGYPT…. This text is related (to Job 32:9): IT IS NOT THE MANY WHO ARE WISE, THE ELDERS WHO UNDERSTAND JUDGMENT. Not everyone who is engaged in the Torah becomes wise, but (according to Job 32:8) SURELY IT IS THE SPIRIT IN A PERSON. Who stated this verse? Elihu stated it. When? In the hour that Job's friends were rebuking him and he was answering them. When Job had dismissed them, Elihu saw that they were unable to answer him, as stated (in Job 32:5): BUT WHEN ELIHU SAW THAT THERE WAS NO ANSWER…. At that time he said to them (in vs. 9): IT IS NOT THE MANY WHO ARE WISE, nor does everyone who is engaged in the Torah become wise; but (according to Job 32:8) SURELY IT IS THE SPIRIT IN A PERSON. < There is no wisdom > unless the Holy One has put a spirit within him for him to be habitual in his study, as stated (in Job 32:8): SURELY IT IS THE SPIRIT IN A PERSON. A matron (Lat.: matrona.) queried R. Jose ben Halafta. (Eccl.R. 1:7:5.) She said to him: Is it not true that all the glory of the Holy One consists in his giving wisdom to the wise? It is so stated (in Dan. 2:20-21): < LET THE NAME OF THE LORD BE BLESSED FOR EVER AND EVER, FOR WISDOM AND MIGHT ARE HIS >…. HE GIVES WISDOM TO THE WISE. Should it not rather have said: "He gives wisdom to the foolish"? He said to her: Do you have jewels? (Gk.: kosmion (“ornament” in Patristic Greek).) She said to him: Yes. He said to her: If someone comes to borrow your jewels, would you lend them to him? She said to him: If he were someone hikanos (The Greek word means “sufficient” or “competent.”) {i.e., someone wise}, I would lend him my jewels. He said to her. You would only lend your jewels to someone hikanos; should the Holy One give wisdom to the foolish? < Daniel > therefore said (in Dan. 2:21): HE GIVES WISDOM TO THE WISE. Elihu said: < The Holy One > does not give to everyone who asks. Ergo (in Job 32:9): IT IS NOT THE MANY WHO ARE WISE. [But (in vs. 8): SURELY IT IS THE SPIRIT IN A PERSON.

Another interpretation (of Job 32:9): IT IS NOT THE MANY WHO ARE WISE.] < The verse > speaks about Jacob. Jacob said to his children: It is not because you are many that you are wise, since you are ten and I am < only > one. Now I say to you: Go down to Egypt, but you do not want to go down. I have a vision in the Holy Spirit that there is grain there. Thus it is stated (in Job 32:8): SURELY IT IS THE SPIRIT IN A PERSON. I have seen that Joseph is there. Thus it is stated (in Gen. 42:1): THEN JACOB SAW THAT THERE WAS GRAIN IN EGYPT.

Now Jacob saw that there was corn in Egypt (Gen. 42:1). May it please our master to teach us the number of days during which a mourner is forbidden to work. Thus did our master teach us: A mourner is forbidden to work during the seven days following the burial. However, if he is an extremely poor man, he may return to his labors after the third day to obtain sustenance for himself and the members of his household.

Now Jacob saw that there was grain in Egypt (Gen. 42:1). Scripture states elsewhere in reference to this verse: Happy is He whose help is the God of Jacob (Ps. 146:5). Why does this verse say the God of Jacob and not “the God of Abraham” or “the God of Isaac”? Because the Holy One, blessed be He, stood at the side of Jacob but not at the side of either Abraham or Isaac, as is said: And, behold, the Lord stood beside him (Gen. 28:13).

Now Jacob saw that there was grain in Egypt (Gen. 42:1). Scripture says elsewhere in allusion to this verse: I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread (Ps. 37:25). R. Samuel the son of Nahman said: This verse was spoken by the Prince of the Universe. (God appointed Enoch the prince of angels. See Ginzberg, Legends of the Jews 1:129.) I have been young: from the time of Adam; Now am old: until the days of the Messiah; yet have I not seen indicates that there is no time in which the Holy One, blessed be He, permits the world to be without righteous ones. In fact righteous men appear in every generation, as R. Tanhuma explained in the name of R. Aha: The world never lacks thirty men as righteous as Abraham, as it is said: And Abraham shall surely become a great nation (Gen. 18:18). The numerical value of the Hebrew letters of the word shall become (yihyeh) adds up to thirty.

Now Jacob saw that there was corn in Egypt (Gen. 42:1). Scripture states elsewhere in allusion to this verse: He that withholdeth corn, the people shall curse him; but blessing shall be upon the head of him that selleth it (Prov. 11:26). He that withholdeth corn, the people shall curse him refers to Pharaoh, whom the people cursed for hiding the corn during the years of famine. Blessings shall be upon the head of him that selleth it alludes to Joseph, who fed the people during the years of famine. David said concerning him: Give ear, O Shepherd of Israel, Thou leadest Joseph like a flock; Thou that art enthroned upon the cherubim, shine forth (Ps. 80:1). When a famine occurred during the lifetime of David, he pleaded to the Holy One, blessed be He, for mercy, saying: “Master of the Universe, tend your flock as did Joseph, who fed the world through years of famine.”

Jacob said unto his sons: “Why do ye look one upon another?” (Gen. 42:1). Jacob told his sons: Since you are strong and handsome, do not enter through one gate, nor stand together in one place, lest the evil eye prevail over you. (A belief that an envious glance may affect one’s destiny.) Behold, I have heard that there is corn in Egypt. Get you down thither (ibid., v. 2). What is the meaning of the words get you down? He foresaw that they would go down and be enslaved there for two hundred and ten years, the numerical value of the letters of the word redu (“get you down”). The expression Get you down thither was employed because everyone who purchases grain in the marketplace degrades himself by doing so. (A sign of misfortune, since one’s own field should provide for one’s needs.) And Joseph’s ten brethren went down (ibid., v. 3). Surely, the verse should read “Israel’s sons,” but it is written in this way because they did not treat him like a brother when they sold him. Later they began to regret their actions and promised each other: “When we descend to Egypt, we shall return our brother to our father.” When their father told them to go to Egypt, they all agreed to return with him.

למה תתראו . The Talmud Taanit 10b, on which Rashi bases his first explanation comments that although Jacob and his family were not short of provisions, Jacob told his sons not to arouse the envy of their neighbors by appearing to have ample supplies. The Zohar feels that by provoking one's neighbors envy one also provokes Heavenly judgment.

ויראו כל העדה, “the entire congregation saw, etc.” since this verse cannot be understood literally, the Jerusalem Targum renders it as meaning that when the people witnessed Moses and Elazar returning without Aaron, they drew the appropriate conclusions, [especially, seeing that Elazar wore the garments of the High Priest, as described in verse 28. Ed.] They observed Moses having ash on his head and having rent his garments, calling out to Elazar, “woe for my brother Aaron!”An alternate interpretation: we find that the expression ראיה, “seeing” is also used to describe “knowing,” i.e. seeing with one’s mental eye. Prominent examples are: Genesis 40,16, where the chief of the bakers is described as “seeing” that Joseph had properly explained the dream of the chief of the cup bearers. Another example of the root: ראה describing “understanding,” rather than seeing with one’s eyes, is found in Genesis 42,1 where our patriarch Yaakov is credited with seeing that there was grain for sale in far off Egypt, i.e. וירא יעקב כי יש שבר במצרים, “Yaakov “saw” that there was trading in grain going on in Egypt.” The author cites more examples.

This idea of hiding means that if a Jewish person in exile finds some small amount of success he should hide it from (the people of) Esau, because there is no nation which is more jealous of Israel than Esau, because in their opinion everything (the Israel has) is stolen from Esau because Jacob our forefather took the blessings from Esau.

וישמע יתרו, the word שמיעה for hearing is used when recording or referring to something which did not occur at the time it is being reported. When one hears of something which is just happening, the Torah uses the term ראיה, “seeing,” i.e. first hand knowledge of something. It does not matter whether the sound of the happening comes from a distant location or is nearby within one’s eyesight. Examples of the use of the word ראיה “seeing” being used for matters which were heard second hand, not seen, are found in Genesis 42,1 where Yaakov, resident in the land of Canaan, is reported as “seeing” that there was grain for sale in Egypt. Clearly, the Torah refers to Yaakov having heard about it. Seeing the matter was not near at hand nor had occurred just then, the Torah used the words וירא יעקב, “Jacob saw.” A similar use of the word “seeing,” וירא for something not actually seen is Numbers 22,2 where Bileam is reported as “seeing” all that Israel had done to the Emorite kings. Bileam had not seen any of it, but had heard that the Israelites had defeated the two most powerful Emorite kings Sichon and Og. A third example confirming our theory would be Deuteronomy 28,10 where the people of the globe are reported as expressing their conviction that the Jewish people are G’d’s darlings and that they would therefore be in awe of them. Clearly, the people of the globe could not have “seen” this, but they had heard about the success of the Jewish nation. The events inspiring such feelings among the nations of the globe had occurred over a period of time, not all at once. However, if we understand the words כי הוציא as meaning כאשר הוציא, “when He took out,” we must understand Yitro as saying that he had heard all that G’d had done for Israel at the time when He took them out of Egypt. This would include a reference to all the plagues, the drowning of the Egyptians army, etc. It was this information which had prompted him to journey into the desert himself instead of sending a messenger who would accompany Tzipporah and her children so that they would be reunited with their husband/father. He was primarily motivated by his quest for G’d. This is similar to Chronicles II 32,31 where the king of Babylon wanted to have evidence of the reports he had received about the miraculous recovery from his illness which King Chizkiyah had experienced.

וכל העם רואים את הקולות, “The whole nation was able to see the sounds, etc.” This is not the only time that the term “seeing” is used instead of “hearing.” Another such instance is found in Genesis 42,1 where Yaakov is described as “seeing” that there was food for sale in Egypt, a distance of hundreds of kilometers from where he was at the time. What was meant is that he had heard about it, from returning travelers. Our sages understand the verse literally, i.e. that during these exalted moments the people actually saw the sounds, the words. Nachmanides writes that our verse does not describe what the Israelites had seen during the revelation, but what occurred later, and that this is what Moses referred to in Deut.5,20 ותקרבון אלי וגו', “you approached me, etc.” They told Moses at that time that they could no longer endure the voice of G’d and were afraid to die unless Moses from then on would act as their interpreter. Personally, Nachmanides’ opinion is not acceptable to me, considering the fact that the Torah quotes the Israelites as saying words of a similar nature already in our paragraph immediately after the conclusion of the Decalogue. At that point nothing was said about the Israelites being afraid to die as a result of the overwhelming impact of what they had experienced. Furthermore, Moses is already telling the people: “אל תיראו, “do not be afraid (that you will die).” G’d had already commented that the people had done well in requesting that Moses be their interpreter of G’d’s words. (Deut. 5,25) I believe that the chronological sequence of what is reported in these paragraphs is as follows: the paragraph commencing with the words וכל העם (20,15) reports something which had preceded the actual giving of the Ten Commandments. As an introductory preamble, the Torah, i.e. Moses relates all the instructions he had received concerning the fencing off of the Mountain, followed by the proclamation of the Ten Commandments. Now Moses reviews what the Israelites had been saying to him in the course of this whole procedure, reminding them that from the moment they saw thunder and lightning they had trembled, retreated backwards, and taken up a position quite some distance from the bottom of the Mountain, way beyond the security fence Moses had erected. The secret to understanding all this lies in the fact that from early morning on the day of the revelation there were continuous explosion-like sounds of thunder, tremendous flashes of lightning, all of which preceded the manifestation of G’d’s presence. The people reasoned, understandably, that the intensity of these phenomena was likely to increase still further once the Shechinah began to manifest itself. Moses, in order to demonstrate to them that they had nothing to fear, led them closer to the bottom of the Mountain, a location from which the descent of the Shechinah to the top of the Mountain could be observed as a spectacle resembling the smoke arising from a crucible (19,18) all the way to heaven. The very Mountain started trembling, as if they were experiencing a major earthquake. David, in Psalms 114,4 describes the mountains of the Sinai range as dancing like rams. Seeing that, as reported, the sound of the shofar instead of receding, continued to become ever louder, the people reacted accordingly. The description by David in Psalms is not allegorical, just as the description of the sea fleeing from G’d at the time He split the Sea of Reeds, (Psalms 114,3) is not allegorical, but is a factual description of what had occurred. At that point, the people turned to Moses in awe, begging him to become their interpreter. They were willing or even eager to skip the experience of hearing the Lord address them directly. They had not even wanted to respond to Moses’ encouraging overtures to approach the Mountain somewhat closer to the edge of the fence. They observed Moses approach the thick cloud within which the presence of the Shechinah was concealed. He did however, not enter it. At that point, G’d began to recite the Decalogue. The Torah, at this juncture does not report at all what the elders had been saying to Moses, i.e. the recollection of events as presented in Deuteronomy to the new generation, shortly before he himself was to die. At this juncture the Torah’s major concern was to begin to elaborate on all the commandments, primarily the ones dealing with inter-personal relations that are set out in the portion called משפטים in chapters 21-23. In the Book of Deuteronomy, however, Moses does relate that all the leaders of the people after the revelation approached him, expressing their profound fear that if they were to be exposed to more mind-boggling experiences like these they would not be able to endure this. The reason they approached Moses at that time was that they thought G’d would address all the Commandments to them in the manner experienced at the Mountain. They therefore gave Moses their leader carte blanche to accept all these Commandments on their behalf committing themselves to observe any and all of these Commandments they had not been informed of as yet. G’d agreed with the feelings the Israelites had expressed. It had been His intent all along that the people would only hear the Decalogue from His mouth directly.

With regard to one who forgot the fast and ate and drank, he should not show himself before the community while satiated, and he should not indulge in luxuries. One should not think that because one has already eaten, his fast is completely nullified, and one may conduct himself as if it were not a fast day at all. Rather, one should minimize one’s eating, as it is stated: “And Jacob said to his sons: Why do you show yourselves?” (Genesis 42:1). Jacob said to his sons: Do not show yourselves when you are satiated, not before the members of the house of Esau, nor before those of Ishmael, so that they not be jealous of you, as they suffer from hunger. This teaches that one should not show he is full when others are hungry.

Yaakov saw that food [grain] was being sold in Egypt. Yaakov said to his sons, Why would you have everyone gazing at you?

And Jakob saw that provisions might be bought and that they brought corn from Mizraim; and Jakob said to his sons, Why are you afraid to go down to Mizraim?

And you give life to them all (Nehemiah 9:6), you contract, as if it were possible, down to the lowest levels; and a portion of Divinity from above is placed within the darkness of materiality. For the whole essence of the intention is so that the lowest levels can rise above and have the advantage of light over darkness (Ecclesiastes 2:13). And this is the meaning of Joseph’s descent to Egypt, the lowest levels, “the ocean strait;” for through this enjoyment is increased as is written, the advantage of light, that enjoyment advances when it is lifted over darkness, and therefore he is called Joseph, connoting addition [tosefet]. And that is [the meaning of the verse (Gen. 42:1)] when Jacob saw that there was grain [shever] — connoting breakage [shvirah], which are the degenerations of Heavenly Wisdom, Torah that has fallen and broken; all that descends from its level is called “broken.” In Egypt, in the ocean strait: for he saw there degenerations of Torah that fell there and needed to be clarified and elevated. And he said, Go down there (Gen. 42:2) to elevate and descend to bring [them] to the life-force of the root and the self. And that is the meaning of Joseph died (Gen. 50:26), for the fact that the Torah descended until the final level is called “death,” for whatever descends from its level is called “death” (Zohar 3:135b). And they embalmed him (Gen. 50:26): for the Torah is called “Tree of Life,” and with trees we go according to the ripening of fruit, which is to say even though he descended to the final level he bore fruit. And he was put in a coffin (Gen. 50:26), as in the statement [of our Sages] of Blessed Memory, “The Tablets and the Broken Tablets were placed in the ark” (Bava Batra 14b): even the degenerations have elevation to be in the ark just like the Tablets, which are the Torah itself. And we will return to the matter at hand: since in every thing it is the Torah that gives that thing life, one should not look at any thing in its materiality, only at the internality of the thing in the secret of The wise person has his eyes in his head (Ecclesiastes 2:14); and in the Zohar they said, “And where else should a person’s eyes be? Rather, a wise person gazes to see who stands above his head” (Zohar 3:187a), which is to say that in every thing he should gaze toward the beginning of that thing: from where it evolved and who is that thing’s root.

AND BUY FOR US. Ve-shivru lanu means, and buy corn for us. (I.E. notes that shivru means to buy grain. He points this out because in Gen. 41:56 it means to sell grain.)

ונחיה ולא נמות. "so that we shall live and not die." The reason that Jacob repeated "so that we shall not die," was that negligence would be a capital sin for which an accounting would have to be given even in the Hereafter. On the other hand, if they made appropriate efforts to secure a supply of food, their lives in this world as well as in the Hereafter would be assured.

The verse might also be read thus: ונחיה, "so that we may live comfortably," ולא נמות "or at least not die." It would all depend on the amount they were able to buy in Egypt.

רדו שמה GO DOWN THITHER — He did not say to them לכו “Go ye” but רדו an allusion to the 210 years during which Israel was to be enslaved in Egypt corresponding to the numerical value of (רד״ו (210 (Genesis Rabbah 91:2).

ונחיה, even if we cannot buy enough food to eat to our satisfaction, at least it will be enough not to die from the famine. This is why Yaakov added the words ולא נמות, “and we will not die.”

This alludes to the 210 years... The correct text of Rashi omits, “He did not say לכו but rather רדו.” This is because no teaching can be derived from רדו. Scripture needs to write רדו (go down) — for Eretz Yisrael is higher than the other lands, so רדו is the right term for going from Eretz Yisrael to Egypt, as Re’m writes. And so the term ירידה is written in the entire section. Rashi is answering the question: Why does Scripture need to write, “Go down there”? It is written right afterward, “And buy for us from there.” Thus it should just say, “Go down and buy for us from there.” Perforce, it is written רדו שמה (Go down there) to allude that they will be there (שמה) for 210 (רד''ו) years. But without the word “there,” we would be unable to expound anything. Alternatively, we could say that the correct text of Rashi includes, “He did not say לכו but rather רדו,” and Rashi is answering the question: Why is it written רדו, which connotes downfall? It should use the favorable term of לכו (go). Despite Eretz Yisrael being higher than the other lands, it should not use a term which connotes downfall. Perforce, “This alludes to the 210 years...”

He said: Behold, I have heard that there is grain in Egypt. Go down there and acquire grain for us from there that we will live and not die.

“On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” (Numbers 7:42). “On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” – because Simeon took his sword and went and waged war with the people of Shekhem on behalf of his sister, and the descendants of Gad crossed the Jordan to help their brethren take possession of the Land, just as it says: “He performed the righteousness of the Lord, and His ordinances with Israel” (Deuteronomy 33:21); therefore, he was privileged to present his offering after Simeon. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:43). “His offering was one silver dish…” – Rabbi Berekhya said: The prince of Gad presented his offering corresponding to the exodus from Egypt. Why did he do so? It is because his father blessed him with regiments, as it is stated: “Gad will recruit a regiment and it will return intact” (Genesis 49:19). Jacob said that statement regarding the fact that he was destined to cross the Jordan as a vanguard into battle, just as it says: “And your servants will cross, all the vanguard [ḥalutz] of the host, before the Lord into battle…” (Numbers 32:27). Regarding the exodus from Egypt, host is written, just as it says: “All the hosts of the Lord departed [from the land of Egypt]” (Exodus 12:41), and it is stated: “The children of Israel ascended armed [ḥamushim] [from the land of Egypt]” (Exodus 13:18); ḥamushim is the same as ḥalutzim. The Land was distributed to those who departed from Egypt, just as it says: “I will give it to you as a heritage, I am the Lord” (Exodus 6:8), and the descendants of Gad aided them until the land was conquered and distributed to all of them, that is why their prince presented his offering regarding the exodus from Egypt. Rabbi Berekhya said: He began presenting his offering corresponding to what befell them from the day that Jacob and his sons descended to Egypt, until they departed. That is what is written: “His offering was one silver dish,” corresponding to Yokheved, Moses’s mother, in whose regard it is stated: “A man of the house of Levi went and took a daughter of Levi” (Exodus 2:1); it teaches that Amram divorced her and then took her back. That is why he presented a dish. Do not read it as ke’arat, but rather, as keraat, because she was severed [nikraat] from him. The letters of this are the letters of that. “One silver [kesef],” as Amram longed to take her back as a wife on account of Miriam, Aaron’s sister. That is why it is called kesef, because of the longing, just as it says: “My soul longs [nikhsefa], and also yearns, [for the courtyards of the Lord]” (Psalms 84:3). And it says: “Because you longed [nikhsof nikhsafta] for your father’s house…” (Genesis 31:30). “One [aḥat],” do not read it as aḥat, but rather, as aḥot, sister, as when she was Aaron’s sister, she prophesied and said to her father that he should take back his wife, who was destined to bear a son who would redeem Israel. In that regard it is stated: “Miriam the prophetess, sister of Aaron…” (Exodus 15:20). Was she Aaron’s sister and not Moses’s sister? It is because Moses had not yet been born, and that is why, when Moses was cast into the Nile, she went and saw what would befall Moses and what would be the fate of her prophecy, just as it says: “His sister stationed herself at a distance [to ascertain what would be done to him]” (Exodus 2:4). That is, “one silver.” “Its weight one hundred and thirty” (Numbers 7:43), it is because she [Yokheved] was one hundred and thirty years old when Moses was born. How so? It is because Yokheved was born between the walls (Namely, on the border of Egypt.) when Israel descended to Egypt. That is why she entered into the tally of those who descended to Egypt, as it is stated: “All the people, his sons and his daughters, thirty-three” (Genesis 46:15). In the generalization, you find thirty-three, but in the details, you find only thirty-two. Why? It is because Yokheved was born between the walls, and was among those who arrived in Egypt. Do we not know that she was born in Egypt; after all, her name was not mentioned with the names of those who arrived? It is, rather, to say to you that she was born in Egypt between the walls when they entered Egypt, but her conception was not in Egypt. Go out and reckon: From the day that our ancestors descended to Egypt until the day that Moses was born, there were one hundred and thirty years, as Israel was in Egypt for two hundred and ten years. From where is it derived? “Descend [redu] (The numerical value of redu is reish – 200 + dalet – 4 + vav – 6 = 210.) there” (Genesis 42:2). Subtract from them eighty years, that was Moses’s age when Israel departed from Egypt; one hundred and thirty remain. We learn that Yokheved was one hundred and thirty years old when Moses was born. “One silver [kesef] basin [mizrak]” (Numbers 7:43), this is Moses, who was cast into the Nile. (The word kesef is an allusion to the fact that his mother longed [nikhsefa] for him.) Alternatively, that he was banished [nizrak] from Egypt, as it is stated: “Moses fled…” (Exodus 2:15). “Seventy shekel, in the sacred shekel,” these are the seventy elders whom Moses appointed, all of them prophets, from those that the Holy One blessed be He said to him: “You shall come, you and the elders of Israel to the king…” (Exodus 3:18). Likewise, it says: “Gather to Me seventy men of the elders of Israel…” (Numbers 11:16). “Both of them full of high quality flour mixed with oil as a meal offering,” as he and they, all of them were filled with the Divine Spirit, and they were filled with the Divine Spirit from the spirit of Moses, but Moses lacked nothing, like a person who lights one candle from another, the candle is kindled but the other lacks nothing; like a person who smells a citron, he enjoys it, but the citron lacks nothing. “As a meal offering [leminḥa],” just as it says: “It was, as the spirit rested [keno’aḥ] upon them, they prophesied…” (Numbers 11:25). Another matter, “both of them full,” corresponding to Eldad and Meidad, just as it says: “Two men remained in the camp, the name of the one was Eldad, [and the name of the second was Meidad]” (Numbers 11:26). “As a meal offering,” just as it says: “The spirit rested upon them…and they prophesied…” (Numbers 11:26). “One gold ladle, ten shekels, full of incense” (Numbers 7:44). “One…ladle [kaf],” as it was at the hand of Moses that the Egyptians were stricken with ten plagues; that is: “gold…ten shekels.” Why were some of the vessels of silver and some of gold? It is to say to you that the latter, that were of gold, correspond to the plunder at the sea, as just as gold is more beautiful and valuable than silver, so, the plunder at the sea was greater than the one in Egypt. Regarding these and those, it is stated: “We will craft you golden earrings” (Song of Songs 1:11); this is the plunder at the sea,“with studs of silver” (Song of Songs 1:11); this is the plunder in Egypt. Likewise, it says: “You came to great beauty [baadi adayim]” (Ezekiel 16:7), (Another meaning of adi is gem or jewel. baadi) , this is the plunder in Egypt, adayim, this is the plunder at the sea. That is “full of incense,” as all Israel were filled with silver, gold, and all sorts of spices. Likewise, it says: “Your branches are an orchard of pomegranates…. Lavender and saffron, lemongrass and cinnamon” (Song of Songs 4:13–14); that is “full of incense.” Another matter, one hundred and thirty of the dish, seventy of the basin, and ten of the ladle total two hundred and ten, corresponding to the two hundred and ten years that Israel spent in Egypt from the day that Jacob descended to Egypt until they departed from there. “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:45). “One goat as a sin offering” (Numbers 7:46). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Elyasaf son of Deuel” (Numbers 7:47). “One young bull” (Numbers 7:45), it mentioned three species for a burnt offering, corresponding to the three good leaders that the Holy One blessed be He granted Israel, Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam” (Micah 6:4). He gave them manna due to the merit of Moses, clouds of glory due to the merit of Aaron, and a spring due to the merit of Miriam. Another matter, why are three species of burnt offering stated? It is corresponding to the three good attributes that Israel possessed in Egypt, by whose merit they were redeemed: that they did not change their names, they did not change their language, and they separated themselves from licentiousness. “One goat as a sin offering” (Numbers 7:46), corresponding to the paschal offering that the Holy One blessed be He commanded, to perform it with a goat to connote their withdrawal from idol worship. This is because Israel were idol worshippers in Egypt, and the attribute of justice would not have allowed them to be redeemed until they withdrew from it. For the withdrawal from idol worship that they performed, they were redeemed, just as it says: “I will see the blood and I will pass over you…” (Exodus 12:13). That is why they sacrificed a goat as a sin offering corresponding to it, as, for the iniquity of idol worship, they would sacrifice a goat as a sin offering. (See Numbers 15:27.) “And for the peace offering, two cattle” (Numbers 7:47), corresponding to Jacob and Joseph, by whose merit Israel was redeemed from Egypt, as it is stated: “With Your arm, You redeemed Your people, the sons of Jacob and Joseph, Selah” (Psalms 77:16). Alternatively, corresponding to Moses and Aaron, as they performed all the wonders, and it is at their hand that they departed, as it is stated: “Moses and Aaron performed all these wonders…” (Exodus 11:10). “Five rams” (Numbers 7:47), why three species? It is corresponding to the patriarchs, as the Holy One blessed be He remembered the covenant that He made with them, and redeemed them, as it is stated: “God heard their groaning, and God remembered His covenant with Abraham, with Isaac and with Jacob” (Exodus 2:24). Why five of each? It is because their tally equals fifteen, corresponding to the patriarchs and the tribes who are fifteen, as, just as the Holy One blessed be He took an oath to the patriarchs, so He took an oath to the tribes, as it is stated: “The oaths said to the tribes, Selah” (Habakkuk 3:9). Alternatively, why fifteen? It is because they were redeemed on the fifteenth of Nisan, as it is stated: “On the day after the paschal offering, [the children of Israel departed]” (Numbers 33:3). And it says: “I acquired her for Me for fifteen silver pieces” (Hosea 3:2). (This verse is expounded to mean that the Holy One blessed be He acquired the children of Israel on the fifteenth of Nisan.) “This was the offering of Elyasaf” (Numbers 7:47), when the Holy One blessed be He saw that he presented his offering corresponding to the order of the redemption from Egypt, He began lauding his offering: “This was the offering of Elyasaf son of Deuel.”

“Jacob said to his sons: Why do you make yourselves conspicuous?” – he said to them: ‘Do not take out bread [perusa] perutot]> in your hands, (The midrash is based on the premise that there was no shortage of food in Jacob’s household.) and do not enter all of you in one entrance, due to the evil eye.’ (So as not to arouse envy.) “He said: Behold, I have heard that there is grain in Egypt. Go down there and acquire grain for us from there, and we will live and not die” (Genesis 42:2). “He said: Behold, I have heard…Go down [redu]…and acquire…for us from there” – Rabbi Abba bar Kahana said: He informed them that they were destined to spend two hundred and ten years there, the numerical value of redu. (Reish – 200 + dalet – 4 + vav – 6 = 210.) “Ten of Joseph’s brothers went down to acquire grain from Egypt” (Genesis 42:3). “But Benjamin, Joseph’s brother, Jacob did not send with his brothers, as he said: Lest disaster befall him” (Genesis 42:4). “Ten of Joseph’s brothers went down” – Rabbi Binyamin said: From the fact that it says “Joseph’s brothers,” do I not know that they are ten? Astonishing! It is, rather, nine parts were for fraternity, and one to acquire grain. (The primary motivation for the brothers in their journey to Egypt was to locate Joseph, rather than the purchase of grain. ) “But Benjamin, Joseph's brother…” (Since the verse specifies that Joseph’s brothers came with the exception of Benjamin, it was obvious that there were ten. This confirms the need for the previous statement of the midrash (Hamidrash HaMevoar).)

Another matter, “Jacob saw that there was grain [shever] in Egypt” – was Jacob in Egypt that he saw grain in Egypt, such that the verse states: “Jacob saw that there was grain in Egypt”? But did he not say [differently] to his sons, [as it is stated]: “He saidBehold, I have heard [that there is grain in Egypt]”? It is, rather, that from the day that Joseph was abducted, the Divine Spirit left him, and he would see but not see, hear but not hear. (He had from the Divine Spirit a vague idea of things that he would not otherwise know, but he did not have a clear understanding of them. ) Why does it not say “there was food in Egypt,” but instead it is written: “That there was grain [shever] in Egypt”? Is it not already stated: “The entire land of Egypt was hungry”? Why does the verse state: “There was grain [shever]”? Rather, do not read it as “there was grain [shever],” but rather, “there was hope [sever],” as he foresaw that his hope was in Egypt. What was that? That was Joseph. “Jacob said to his sons: Why do you make yourselves conspicuous?” Jacob said to his sons: ‘You are mighty, you are handsome, do not enter through one gate and do not stand in one place, so that the evil eye will not have dominion over you.’ “Behold, I have heard that there is grain in Egypt. Go down there.” What is “go down”? He foresaw that they would descend and be enslaved in Egypt. Another matter, “go down there” – as anyone who purchases grain from the marketplace, descent is written in his regard. (This is because he is dependent upon market conditions for his basic sustenance (Etz Yosef). ) “Joseph’s brothers descended” (Genesis 42:3). The verse should have said: “The children of Israel.” It is that initially, they did not treat him with brotherhood and sold him, but ultimately they had regrets and were saying: ‘When will we descend to Egypt and return our brother to his father?’ When their father told them to descend to Egypt, they all came to a consensus to return him. Rabbi Yehuda bar Simon said: Joseph, too, knew that his brothers were descending to Egypt to acquire food. What did he do? He positioned guards at all the entrances and said to them: ‘See each one who enters to acquire food, and write his name and his father’s name.’ In the evening, they would bring the notes to him. This is what they did. When Jacob’s sons came, each and every one entered through his own gate, and they wrote their names. In the evening, they brought [Joseph] the notes. This one read: ‘Reuben son of Jacob,’ another read: ‘Simeon son of Jacob,’ and another ‘Levi,’ and likewise, all the gatekeepers, each one brought his own. Immediately, Joseph said: ‘Seal all the storehouses and keep open one storehouse.’ He gave their names to the proprietor of the storehouse. He said to him: ‘See, when these people come to you, apprehend them, and send them before me.’ Three days passed and they did not come. Immediately, Joseph took seventy mighty men from the king’s palace and dispatched them to the marketplace. They went and found them in the marketplace of harlots. What was the nature of their presence in the marketplace of harlots? It is that they said: ‘Our brother Joseph is fair of form and fair of appearance; perhaps he is in a tent.’ (Perhaps he was forced to work as a male prostitute (Matnot Kehuna). ) They apprehended them and brought them before Joseph. “Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:7). “Joseph recognized his brothers, but they did not recognize him” (Genesis 42:8). “Joseph remembered the dreams that he dreamed about them, and said to them: You are spies; to see the nakedness of the land you have come” (Genesis 42:9). “They said to him: No, my lord, but your servants have come to acquire food” (Genesis 42:10). “We are all the sons of one man; we are sincere, your servants have not been spies” (Genesis 42:11). “And he said to them: No, to see the nakedness of the land you have come” (Genesis 42:12). “They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan and, behold, the youngest is with our father today, and one is absent” (Genesis 42:13). Immediately, “he acted as a stranger [vayitnaker] to them, and spoke harshly to them” – it teaches that he became like a stranger [nokhri] to them. He took the goblet and struck it. He said to them: ‘I see in my goblet that “you are spies.”’ They said to him: ‘“We are sincere”; however, this is what our father commanded us: Do not enter through one gate…’ He said to them: ‘What is the nature of your presence in the marketplace of harlots? Were you not afraid of the evil eye? Was that not your father’s command?’ They said to him: ‘We lost something and we were seeking it there.’ He said to them: ‘What was the lost item? I see in my goblet that two of you destroyed the big city of Shekhem, and then you sold your brother to Arabs.’ Immediately, they were shocked and said to him: “We, your servants, are twelve brothers, sons of…our father.” He said to them: ‘And where are the other two?’ They said to him: “One is absent” – dead; and “the youngest is with our father today.” He said to them: “Bring your youngest brother to me…” (Genesis 42:34). He took Simeon and incarcerated him before their eyes, because it was he who had pushed him into the pit. He separated him from Levi, so they would not conspire against him. Simeon said to his brothers: ‘So you did to Joseph, and so you seek to do to me?’ (You also sinned in the sale of Joseph. Do not leave me here; stay and bear the burden of punishment together with me (Maharzu). ) They said to him: ‘What shall we do? The people of our household will die of starvation.’ He said to them: ‘Do what you want. Now, I will see who will take me into prison.’ (Shimon planned to resist being taken to prison. ) At that moment, Joseph sent to Pharaoh and said to him: ‘Send me seventy of your mighty men, as I have found robbers and I seek to shackle them.’ At that time he sent them to him, and Joseph’s brothers were looking to see what he sought to do. Joseph said to those mighty men: ‘Take him into prison.’ When they drew near to him, he screamed at them. When they heard his voice, they fell on their faces and their teeth broke, as it is stated: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Manasseh was sitting before his father. His father said: ‘You get up.’ Immediately, Manasseh stood and struck him with one blow, took him into prison, and shackled him. [Joseph] said to [his brothers]: ‘This one will be incarcerated until you bring your brother “and your statements will be verified”’ (Genesis 42:20). Immediately, “Joseph commanded and they filled their vessels” (Genesis 42:25). They went to their father and related to him the entire incident. Their father responded and said to them: ‘Where is Simeon?’ They said: ‘He seized him for our youngest brother.’ He said to them: “You have bereaved me.” “Reuben spoke to his father, saying: Kill my two sons.” [Jacob] said to him: ‘Are your sons not my sons?’ Judah said to them: ‘Leave the elder until the bread is finished.’ (Jacob was refusing to send Benjamin. Judah advised his brothers not to continue pleading but to wait until the bread was finished, when Jacob would have to agree. ) Judah said to him: ‘Father, if Benjamin goes with us, perhaps he will be apprehended and perhaps he will not be apprehended. But if he does not go with us, we will all die of starvation. It is preferable that you forsake the uncertain and seize the certain.’ He said: ‘Who will guarantee him?’ He said to him: ‘I will,’ as it is stated: “I will guarantee him; from me you can demand him” (Genesis 43:9). That is why it is stated: “Jacob saw that there was grain [shever] in Egypt.” (The midrash interprets the word shever to mean disaster, as Jacob was afraid of the possibility that Benjamin would be harmed (Matnot Kehuna). Some commentaries suggest that this last line is an error and should not appear in the text (Nezer HaKodesh; Etz Yosef). )

(Gen. 42:8:) SO JOSEPH RECOGNIZED HIS BROTHERS, when they fell into his hands. (Gen. 42:8, cont.:) BUT THEY DID NOT RECOGNIZE HIM, (I.e., treat him like a brother.) when he had fallen into their hands. (Gen. R. 91:7.) David said (in Ps. 80:2 [1]): GIVE EAR, O SHEPHERD OF ISRAEL, WHO LEADS JOSEPH LIKE A FLOCK. (Cf. Gen. R. 91:5; Tanh., Gen. 10:7; PR 29/30B:1 (= 29:6 in the Breslau edition); M. Pss. 80:2.) Thus has R. Tanhuma expounded (on Gen. 42:2): GO DOWN THERE (RDW) < means > that he saw that they would go down and be enslaved in Egypt for two hundred and ten (i.e., the numerical value of RDW) years. (Tanh., Gen. 10:8; Gen. R. 91:2.) Another interpretation of GO DOWN. < These words are > to teach you that anyone who buys produce from the marketplace has a going down (in status). (Gen. R. 91:6. It is assumed here that such trade signifies misfortune, since normally one’s own land provided for basic needs. See Men. 103b.) (Gen. 42:3:) SO JOSEPH'S TEN BROTHERS WENT DOWN. "The children of Israel" is not written here but JOSEPH'S < TEN > BROTHERS. < It is so written > because at the beginning they had not treated him with brotherhood, in that they had sold him. Then they had finally repented and said: When shall we go down to Egypt and return Joseph to our father? So, when their father told them to go down to Egypt, they all went with one mind to return him. It is therefore written (in Gen. 42:3): SO JOSEPH'S < TEN > BROTHERS WENT DOWN. And why ten? Because it was up to them to end the divine punishment and annul the decree (of Gen. 15:13). You therefore find in the case of Sodom that Abraham went down from fifty < righteous > to ten. (The midrash is alluding to Abraham bargaining with the Holy One over the fate of Sodom in Gen. 18:22-33.) When he did not find ten, Abraham the Righteous was silent. Moreover, because there were not ten < righteous > in the generation of the flood, they were not saved. Indeed, there were none there except Noah, his three sons, and their wives, i.e., eight.

(Gen. 42:2:) GO DOWN THERE. There is a going down for them. Go down and subdue the land before your children. {(Ibid., cont.:) GO DOWN THERE AND BUY FOR US FROM THERE} [(Gen. 44:25:) RETURN AND BUY US] A LITTLE FOOD. < Go down and subdue the land > before those about whom it is written (in Deut. 7:7:) INDEED YOU ARE THE LEAST OF ALL THE PEOPLES.

‎ And Jacob, their father, commanded unto them, saying: When you come to the city do not ‎enter all of you by one gate, on account of the inhabitants of the land. And the sons of Jacob ‎went forth, and they went unto Egypt and they did according to all that their father, Jacob, had ‎commanded them. But Benjamin, Joseph’s brother, Jacob sent not with his brothers, for he ‎said: Lest, peradventure, mischief befall him on the way, like his brother. And ten only of ‎Jacob's sons went away. And while the ten sons of Jacob were going along on their way, they ‎repented of Joseph and of what they had done unto him, and they spoke unto each other ‎saying: Behold, we know that our brother Joseph went down into Egypt, and now let us search ‎for him wherever we go, and if we find him, we will take him away from his master for a ‎ransom; and if not, even by force, though we had to die on his account. And the sons of Jacob ‎agreed upon this matter, and they had decided to deliver Joseph from the hands of his ‎master. The sons of Jacob went down into Egypt. And when they approached Egypt they ‎separated from each other and they entered Egypt through ten gates. And the gatemen ‎registered their names on the same day and brought them unto Joseph in the evening. And ‎Joseph read the names handed him by the keepers of the gates, and he found that his ‎brothers had entered through ten different gates of the city. And Joseph commanded at once, ‎that it be pro claimed through all the land of Egypt, saying: All the guards of the storehouses go ‎ye forth and close up your corn stores so that only one be opened, where all the comers may ‎purchase. And all the officers of Joseph did so at that time, and they closed up all the stores ‎and only one they left open. And Joseph gave the names of his brothers in writing to the ‎officer placed over the open storehouse, and he said unto him: All those that come unto thee ‎to purchase corn ask for their names, and when men of those names come unto thee seize ‎them and send them unto me. And the sons of Jacob, when they came into the midst of the ‎city, they met again in the city to seek their brother before buying their food. And they went ‎to the walls of the harlots and they searched for Joseph in the public streets for three days. ‎For they thought Joseph might come thither, as he was of comely appearance and of fine ‎figure. And the sons of Jacob searched three days in those walls but they found him not. And ‎the man placed over the storehouse sought for the names which Joseph had given unto him, ‎but he found them not, and he sent unto Joseph saying: Three days have passed and yet the ‎men whose names thou hast given unto me did not come before me. And Joseph sent his ‎servants to search for the men in all Egypt and to bring them before Joseph. And Joseph’s ‎servants went and passed through all Egypt, but they found them not, and they went unto ‎Goshen, but they were not there. And they searched the city of Raamses, and yet they could ‎not find them.‎

(Devarim, Ibid. 24) "And of Asher he said": Why is this written? Because it is written (Bereshith 42:2, see above).

These are the heads. The Torah writes this to inform us of the length of the enslavement, for Levi was forty-three when he came to Egypt, and for the remaining ninety-four years of his life there was no enslavement (Levi lived 137 years, v. 16, see Rashi ad loc.). Subtract the 94 years of no enslavement from the 210 years total they sojourned in Egypt, and you conclude that the enslavement lasted 116 years.

ויאמר...בארץ לא להם, which will never be theirs. G’d describes the lands in which the Israelites will be exiled as countries which were not included among those of which G’d had said that Avram’s descendants would inherit them. They would remain strangers in a country or countries not theirs until the conclusion of the period of 400 years of which G’d speaks here. G’d speaks of 400 years and an additional 30 years commencing now that G’d revealed this to him. [his descendants could not begin to be exiles until Yitzchok was born, 30 years after the date of this vision. Ed.] This prophecy was fulfilled, the Jewish people leaving Egypt at the conclusion of 400 years after the birth of Yitzchok, or 430 years from the date of these revelations. On the face of it, in light of Avram having been 75 years old when he migrated from Charan, we can only account for 425 years from that time until the redemption of the Israelites from Egypt. We need to assume therefore that the vision involving the 400 years was experienced by Avram while in Charan, five years before he moved to Canaan. At any rate, G’d did not elaborate how many of these 400 years would be spent in Egypt, or even if any would be spent in Egypt. Our sages however, (Seder Olam chapter 3) have said that 210 years of the 400 are accounted for by the stay in Egypt, basing themselves on an allusion contained in the numerical value of the word רדו being 210. (compare Genesis 42,2 רדו שמה). The details of the 400 years are as follows: we start with Yizchok’s birth. He was 60 years at the time Yaakov was born, and Yaakov, by his own account was 130 years old when he answered Pharaoh’s question as to his age. We therefore have the first 190 years accounted for as predating the descent of the family to Egypt. It is totally impossible to believe that the 400 years referred to by G’d’s announcement to Avram were all spent in Egypt, seeing that Kehot, a grandson of Yaakov was among those who moved to Egypt with his family, and his age at death is given by the Torah as 133 years. We know that Moses was 80 years at the time when he made his first appearance before Pharaoh, about a year before the Exodus. If the Israelites had stayed in Egypt for 400 years, then Amram, Moses‘ father, even if he had been born during the last year of the life of Kehat would have lived for 187 years assuming that Moses was born during the last year of Amram’s life. Both of these assumptions are highly unlikely, as is the likelihood of Amram living more that 187 years without the Torah mentioning any of this. In fact, the Torah specifically states that Amram lived to the age of 137 (Exodus 6,20) It is most likely therefore, that the count of 400 years does indeed begin with the birth of Yitzchok. As long as Avram’s descendants were so few in number, they most certainly deserved to be described as “strangers” even in the land of Canaan, seeing they did not own even a small part of it. If you add the fact that Yitzchok spent many years in the land of the Philistines, and Yaakov spent 20 years with Lavan in Aram, a land which would never be part of Eretz Yisrael, neither of them could truly be perceived as a resident of the land of Canaan.

IT WAS A NIGHT OF WATCHING UNTO THE ETERNAL FOR BRINGING THEM OUT FROM THE LAND OF EGYPT. The verse is stating that from the time He decreed the exile upon them, He observed the matter that He bring them out on that night once the end had come, for I will hasten it in its time. (Isaiah 60:22.) It may be that the verse, It was a night of watching unto the Eternal, means that He was watching and looking forward to the night when He would bring them out from the land of Egypt, for the Holy One, blessed be He, looked forward to the time when they would merit to be brought out therefrom. Now if we are to say [as Rashi did, quoted in the commentary on Verse 40], that the [period referred to in] the verse, that thy seed shall be a stranger in a land that is not theirs, (Genesis 15:13. And they shall serve them, and they shall afflict them four hundred years.) begins from the time that Abraham had seed, and that the reckoning [of the four hundred and thirty years] begins from the birth of Isaac, you will find that they stayed in Egypt two hundred and forty years, according to the explanation we mentioned. (Thus: Isaac was sixty years old when Jacob and Esau were born (Genesis 25:26). When he stood before Pharaoh, Jacob was one hundred and thirty years old (ibid., 47:9). We thus have one hundred and ninety years since the birth of Isaac. Deduct them from the sum of four hundred and thirty, and you have two hundred and forty years remaining for the stay in Egypt.) But this too in my opinion is not correct according to the plain meaning of Scripture, since all the days of Abraham cannot be counted as exile with respect to his seed. The correct interpretation is that He was saying to Abraham “that thy seed shall be a stranger in a land that is not theirs … four hundred years (Genesis 15:13. And they shall serve them, and they shall afflict them four hundred years.) from this day on.” (I.e., from the time of the “covenant between the parts.” According to Ramban, who is now following the simple meaning of Scripture, this covenant took place after Abram had left Haran when he was seventy-five years old or thereabout. Thus at the time of the covenant, Abraham was about eighty years old, and not seventy, as we reasoned before according to Rashi. (See beginning of Verse 40.)) The purport thereof was to tell him: “your children will not immediately inherit this land which I give them, but instead they will be strangers like you were, in a land not theirs [for a period of] four hundred years and more. They will not return here till the fourth generation (Genesis 15:16.) when four hundred and thirty years will be completed.” But if so, then their stay in Egypt lasted about two hundred and twenty years or thereabouts. (According to Ramban’s interpretation, Abraham was about eighty years old at the time of the covenant. (See Note above). It was twenty years from then until Isaac’s birth, since Scripture states that Abraham was one hundred years old when Isaac was born. Isaac was sixty years old when Jacob was born, and when Jacob stood before Pharaoh, he was one hundred and thirty. Thus we have two hundred and ten years. Deduct them from four hundred and thirty, and you are left with two hundred and twenty, which is the length of time they stayed in Egypt.) Now if the numerical value of the word ‘r’du’ (get you down) thither, (Genesis 42:2. These were Jacob’s words to his sons upon sending them to buy food in Egypt. He did not use the word l’chu (go you), but r’du (get you down), because the numerical value of the word r’du is two hundred and ten. There was thus an allusion here to the time the Israelites would stay in Egypt.) [which is two hundred and ten], be an established tradition in Israel, it is possible that [Jacob, by using the word r’du], alluded to those who arrived in Egypt that after Jacob’s death they would stay there two hundred and ten years. With the seventeen years that Jacob lived in the land of Egypt, (Genesis 47:28.) their stay altogether totalled two hundred and twenty-seven years. And I have already mentioned (Ibid., 15:13 (in Vol. I, Seder Lech Lecha, p. 203).) the explanation of Rabbi Abraham ibn Ezra that the expression, that thy seed shall be a stranger, means “in servitude and affliction until the end of a four-hundred year period commencing from this day of the covenant.” And Ibn Ezra further said that the thirty additional years [mentioned here in Verses 40-41] represent the time that elapsed between Abraham’s departure from his country (I.e., his native country, Ur of the Chaldees. From there he went with his father to Haran, where they stayed five years, and then Abraham left for the land of Canaan. He was then seventy-five years old. Twenty-five years later when Isaac was born, the thirty year period, commencing from the time he left Ur of the Chaldees, was thus completed (Ibn Ezra).) [and the day of the covenant]. Accordingly, the explanation of the verse here is as follows: “Now the time that the children of Israel dwelt in Egypt until the end of the period when they and their ancestors were strangers in a land not theirs, was four hundred and thirty years.” I maintain further that the most lucid explanation of all is that we say that the decree of the four-hundred year period, [as mentioned in Genesis 15:13], is to be reckoned from that day [of the “covenant between the parts],” as we have mentioned, and these thirty additional years — [in Verses 40-41 here] — were due to the sin of that generation. If exile and affliction are decreed upon a person for a year or two because of his sin and he will fully continue to add to his transgressions, exile and visitation of seven times (See Leviticus 26:28.) the original magnitude will be his lot; his first punishment is no guarantee against his being punished for the additional sin he committed. Now it had been decreed upon Abraham that his children would be strangers in a land not their own [for a period of] four hundred years, and that they will not return until the fourth generation, for the iniquity of the Amorite is not yet full. (Genesis 15:16.) Abraham was given no assurance [concerning the precise ending of the exile], except in the promise, And afterward they will come out with great substance, (Genesis 15:14.) and that [“afterward”] could be immediately [after the four-hundred year period] or some subsequent time. Even that promise was given conditionally, as He said, And also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance, (Genesis 15:14.) meaning that He will bring them to judgment to determine whether they did to Israel in accordance with their deeds and as was decreed upon them. (For fuller explanation of this point, see Vol. I, pp. 204-205.) Besides, no assurance is immune to annulment because of subsequent sin unless it is accompanied by an oath. And it is a known fact that the Israelites in Egypt were wicked and exceeding sinners, having also done away with circumcision, as it is written, And they rebelled against Me, and would not hearken unto Me; they did not every man cast away the detestable things of their eyes, neither did they forsake the idols of Egypt; then I said I would pour out My fury upon them in the midst of the land of Egypt. (Ezekiel 20:8.) Again it says, And put away the gods which your fathers served beyond the River, and in Egypt, and serve ye the Eternal. (Joshua 24:14.) It was for this reason that He prolonged their exile for thirty years. In fact, it should have been prolonged even more, but on account of their cries and many prayers, [it was shortened to thirty years]. This is the sense of the verses: And the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto G-d; (Above, 2:23.) And G-d heard their groaning, (Ibid., Verse 24.) And now, behold, the cry of the children of Israel is come unto Me. (Ibid., 3:9.) And it further states, And we cried unto the Eternal, the G-d of our fathers, and the Eternal heard our voice, and saw our affliction, and our toil, and our oppression, (Deuteronomy 26:7.) since they did not deserve to be redeemed on account of the end [of the four-hundred year period], but only because He accepted their cry and their groaning on account of the great agony they were in, as I have explained in Seder V’eileh Shemoth. (Above, 2:25.) Why should the earlier scholars — [i.e., Rashi and Ibn Ezra] — find it difficult to explain that their exile was prolonged after the end [of the four-hundred year period] by thirty years, when on account of the sin of the spies their stay in the wilderness was later prolonged forty years! (Numbers 14:34.) Those forty years were indeed an affliction to them, as Scripture states, And thou shalt remember all the way which the Eternal thy G-d hath led thee these forty years in the wilderness, that He might afflict thee. (Deuteronomy 8:2.) And it further says, And He afflicted thee, and suffered thee to hunger. (Ibid., Verse 4.) Thus they were subject [in the wilderness] to complete exile in a land given over to serpents, fiery serpents, and scorpions, (Ibid., Verse 15.) and the promise, And in the fourth generation they shall come back hither, (Genesis 15:16.) was not fulfilled in them, since during those forty years, that generation surely passed away after the [fifth] generation was already born. Thus the sins caused all delays. It is possible that this [delay of the thirty years] was on account of the children of Ephraim who went out [from the land of Egypt] thirty years before the coming of Moses our teacher, and as our Rabbis have mentioned. (Sanhedrin 92b.) They reckoned [the end of the four-hundred year period from the time it was declared to Abraham], and they made no error, but his own iniquities shall ensnare the wicked. (Proverbs 5:22. In other words, the children of Ephraim were accurate in their reckoning. However, they failed to know that on account of the sins of the generation, thirty years had been added to the length of the bondage.) And may the Holy One, blessed be He, forgive us all sin and error.

כי גר יהיה זרעך THAT THY SEED SHALL BE A STRANGER — From the birth of Isaac until Israel left Egypt was a period of 400 years. How so? Isaac was 60 years old when Jacob was born, and Jacob when he went down to Egypt himself stated, (Genesis 47:9) “The days of the years of my sojournings are a hundred and thirty years”, making together 190 years. In Egypt they were 210 years — corresponding to the numerical value of the word רדו (see Rashi in Genesis 42:2) — making altogether 400 years. If, however, you say that they were in Egypt 400 years — well, Kohath was one of those who went down to Egypt with Jacob; go and add up the years of Kohath (130), those of Amram (137), and the 80 years that Moses was old when Israel left Egypt, and you only have about 350, and you really have to deduct all the years that Kohath lived after Amram was born, and those that Amram lived after the birth of Moses (Megillah 9a).

AND GIMATRIOT. Rav: alphanumeric calculations. Such as the midrash that the word Jacob said to his sons when he told them “go down (Heb. r’du, רדו) there” (Geneis 42:2) is a hint to the 210 years that Israel would spend in Egypt (Bereshit Rabbah 91:2). Or that the verse “with this (Heb. bezot, בזאת) shall Aharon enter the Sanctuary” (Leviticus 15:3) hints to the fact that the first Temple would stand 410 years. Rashi similarly explains gimatriot as alphanumeric calculations and the reading of a single word as an acronym. Aruch likewise writes: gimatriot—writing א instead of 1, writing ק instead of 100. It seems to me that this is a loan-word from Greek, by which the Greeks call the science of measurement and arithmetic. Our Sages borrowed the word for all matters of calculation and number. So also the anonymous commentary on Hilchot Kiddush HaChodesh 18:13. I also saw that Maharal in Derech Chaim explains the word in our mishna as referring to the science of measurement and arithmetic. If so, these are truly words that befit the one who said them: in the Talmud, Horayot 10a, R. Yehoshua testifies that R. Eliezer Chisma was able to estimate how many drops of water there are in the sea. This is through the discipline of engineering, for which measurement and arithmetic are prerequisites. It is because he had mastered all of these disciplines that it was proper for him to say this, as it would be improper for some other person who had not mastered these disciplines to speak this way, as the Sages say in Kohellet Rabbah 3:11. Therefore, this explanation of gimatriot as referring to measurement and arithmetic seems most likely. Cf. what I quote below from Maggid Mishne. Now this discipline must chronologically precede astronomy, for without it a person dare not raise a finger in discussing the paths of the constellations and the hosts of the heavens. Even so, because of the importance of astronomy and its subject, the mishna places it before the chronologically earlier gimatriot.

פקוד יפקוד אתכם אלוקים, “when G’d will eventually recall you, etc.” Joseph reminds his brothers that he is merely a mortal human being, whereas G’d, Who is eternal, will in due course remember them and liberate them from their exile. The reason why he chose the expression פקד as characterizing this redemption may be because this expression was used by the Torah when soldiers returned from battle without having incurred any casualties. (Numbers 31,49) The word also lends itself to allusions of a numerical nature, i.e. the original number of years of slavery i.e. 400 would be reduced by the numerical value of the word פקוד i.e. 190, so that in actual fact the stay of the Israelites in Egypt would amount to only 210 years after Yaakov’s arrival there, the number being characterized by the numerical value of the word רדו, the word used by Yaakov when he instructed his sons to go down to Egypt to buy food in the first place. (compare Genesis 42,2)

In your letter you have adverted to the computations of the date of the Redemption and R. Saadia's opinion on the subject. First of all, it devolves upon you to know that no human being will ever be able to determine it precisely as Daniel has already intimated, "For the words are shut up and sealed." (Daniel 12:9). Indeed many hypotheses were advanced by scholars, who fancied that they have discovered the date, as was anticipated in Scripture, "Many will run to and fro, and opinions shall be increased." (Daniel 12:9). That is, there shall be numerous views concerning it. Furthermore we have a Divine communication through the medium of the prophets that many persons will calculate the time of the advent of the Messiah but will fail to ascertain its true date. We are cautioned against giving way to doubt and distrust because of these miscalculations. The longer the delay, the more fervently shall you hope, as it is written, "And it declareth of the end and doth not lie, though it tarry, wait for it, because it will surely come, it will not delay." (Habakkuk 2:3). Remember that even the date of the termination of the Egyptian Exile was not precisely known and gave rise to differences of opinion, although its duration was fixed in Scripture, where we read, "and they shall serve them and afflict them four hundred years" (Genesis 15:13). Some reckoned the period of four hundred years from the time of Jacob's arrival in Egypt, others dated it from the beginning of Israel's bondage, which happened seventy years later, while still others computed it from the time of the Covenant of the Pieces when this matter was Divinely predicted to Abraham. At the expiration of four hundred years after this event, and thirty years before the appearance of Moses, a band of Israelites left Egypt because they believed that exile had ended for them. They were subdued and slain by the Egyptians. The lot of the Israelites who remained was consequently aggravated as we learn from our sages, the teachers of our national traditions. David already alluded to the vanquished Israelites who miscalculated the date of the redemption in the verse, "The children of Ephraim were as archers handling the bow that turned back in the day of battle" (Psalms 78:9). In truth, the period of four hundred years commences with the birth of Isaac the seed of Abraham, par excellence, as may be gathered from the verse, "For in Isaac shall seed be called to thee" (Genesis 21:12), and the verse, "Thy seed shall be a stranger in a land that is not theirs, they shall serve them, and afflict them four hundred years" (Genesis 15:13). In exile, they would rule, enslave and maltreat them, this is the implication of this text. The four hundred years mentioned in this verse refer to the duration of the exile, and not [solely] to the Egyptian bondage. This fact was misunderstood until the great prophet (Moses) came, when it was realized that the four hundred years mentioned in this verse refer to the duration of the exile, and not [solely] to the Egyptian bondage. This fact was misunderstood until the great prophet (Moses) came, when it was realized that the four hundred years dates back precisely to the birth of Isaac. Now, if so much uncertainty prevailed in regard to the date of the emancipation from Egyptian bondage, the term of which was fixed, how much more would it be the case in respect to the date of the final redemption, the prolonged and protracted duration of which appalled and dismayed our inspired seers, so that one of them was moved to exclaim, "Wilt Thou be angry with us forever? Wilt Thou draw out Thine anger to all generations?" (Psalms 85:6). Isaiah, too, alluding to the long drawn out exile, declared: "And they shall be gathered together as prisoners are gathered in the dungeon, and shall be shut up in prison, and after many days shall they be released" (24:22). Inasmuch as Daniel has proclaimed the matter a deep secret, our sages have interdicted the calculation of the time of the future redemption, or the reckoning of the period of the advent of the Messiah, because the masses might be mystified and bewildered should the Messiah fail to appear as forecast. The rabbis invoked God to frustrate and destroy those who seek to determine precisely the advent of the Messiah, because the masses might be mystified and bewildered should the Messiah fail to appear as forecast. The rabbis invoked God to frustrate and destroy those who seek to determine precisely the advent of the Messianic era, because they are a stumbling block to the people, and that is why they uttered the imprecation "May the calculators of the final redemption come to grief" (Sanhedrin 97b). As for R. Saadia's Messianic calculations, there are extenuating circumstances for them though he knew they were disallowed. For the Jews of his time were perplexed and misguided. The Divine religion might well nigh have disappeared had he not encouraged the pusillanimous, and diffused, disseminated and propagated by word of mouth and pen a knowledge of its underlying principles. He believed, in all earnestness, that by means of the Messianic calculations, he would inspire the masses with hope for the truth. Verily all his deeds were for the sake of heaven. Consequently, in view of the probity of his motives, which we have disclosed, one must not decry him for his Messianic computations. I note that you are inclined to believe in astrology10 and in the influence of the past and future conjunctions of the planets upon human affairs. You should dismiss such notions from your thoughts. Cleanse your mind as one cleanses dirty clothes.11 Accomplished scholars whether they are religious or not, refuse to believe in the truth of this science. Its postulates can be refuted by real proofs on national grounds. But this is not the place to enter into a discussion of them. Mark well, however, what Scripture has to say about the astrologers. At the time when Moses rose to leadership the astrologers had unanimously predicted that our nation would never be freed from bondage, nor gain their independence, but fortune smiled upon Israel, for the most exquisite of human beings appeared and redeemed them at the very time which was supposedly most inauspicious for them. Furthermore, Egypt was smitten with the plagues at the very time for which the astrologers foretold an epoch of wholesome climate, abundance, and prosperity for its inhabitants. To the failure of their vaticination, Isaiah alludes when he says "Where are they then thy wise men? and let them tell thee now, and let them know what the Lord of Hosts hath purposed concerning Egypt. (Isa. 19:12). Similarly the pundits, astrologers, and prognosticators were all of one mind that the administration of Nebuchadnezzar, the wicked, marked the beginning of an era of enduring prosperity. Forsooth, his dynasty was extinguished and destroyed, as was divinely forecast by Isaiah. He derided them for pretending to fore-knowledge, and held up to scorn the state which fancied itself in possession of sapient folk versed in futurity, as we read "Let now the astrologers, the star-gazers, the monthly prognosticators, stand up and save thee" (47:13). They are likewise wrong in their predictions concerning the era of the Messiah, may he speedily come. For while the Gentiles believe that our nation will never constitute an independent state, nor will they even rise above their present condition, and all the astrologers, diviners, and augurs concur in this opinion, God will prove false their views and beliefs, and will order the advent of the Messiah. Again it is Isaiah who makes reference to this event in the verse: "That frustrate the tokens of the impostors, and maketh the diviners mad, that turneth wise men backward, and maketh their knowledge foolish, that confirmeth the word of his servant, and performeth the counsel of his messengers, that saith of Jerusalem, "She shall be inhabited, and of the cities of Judah, They shall be built, and I will raise up the waste places thereof." (44:25-26). This is the correct view that every Israelite should hold, without paying any attention to the conjunctions of the stars, of greater or smaller magnitude. I have observed your statement, that science is little cultivated, and that learning does not flourish, in your country, which you attribute to the influence of the conjunctions in the earthly trigon.12 Remember that this low state of learning and science is not peculiar too your country, but is widely prevalent in Israel today. Indeed, a Divine premonition of such a state of affairs is contained in a verse in Isaiah which reads, "Therefore, behold, I will again do a marvelous work among this people, even a marvelous work, and a wonder, and the wisdom of the wise men shall perish, and the prudence of the prudent men shall be hid." (29:14). This condition is not due to the earthly or fiery trigon, as is proven by the fact that Solomon, King of Israel, lived during the earthly trigon, and yet Scripture testifies that "he was wiser than all men." (I Kings 5:11). So did Abraham of blessed memory, who was designated the Pillar of the World, discover the First Cause of the entire universe, and demonstrated the central importance of the principle of the Unity of God for all mankind. He, Isaac and Jacob, all three of them, carry the throne of glory in their hearts, to make use of a rabbinical metaphor "The patriarchs are the chariots," (Genesis Rabbah 82:7), which in turn was suggested by the verse, "And God rose up over him." (Genesis 35:13). The meaning is that they have attained a true conception of the Deity. Now the three patriarchs lived during the earthly trigon.This matter will become clear if the following facts are borne in mind. There is first, the smaller conjunction, that is, the meeting of Saturn with Jupiter, which occurs once in approximately twenty solar years. These conjunctions continue to take place twelve times within the same trigon, covering a period of two hundred and forty years. Then conjunctions take place in the second trigon, which occur every two hundred and forty solar years. The shift to the next trigon is known as the medium conjunction. According to this calculation an interval of nine hundred and sixty years will elapse between the first and second meeting of two planets in the same point of the Zodiac.13 This is termed the great conjunction, and occurs once in nine hundred and sixty years. This is the time that must elapse between the first and second meeting of Saturn and Jupiter in the same degree of Aries. If you will calculate back, you will understand my statement above that Abraham, Isaac and Jacob as well as David lived during the earthly trigon. My purpose in going into details was to dispel any suspicion of yours that the trigon exercises any influence upon human affairs. Furthermore you write that some people have calculated the forthcoming conjunction and have determined that all the seven planets will meet in one of the constellations of the Zodiac. This forecast is untrue, for no meeting of the seven planets will occur in the next conjunction, nor in the following ones. For such an event will not happen even in ten thousand years, as is well known to those who are familiar with the astronomical law of equation. Verily this is the calculation of an ignorant person, as is evinced by other remarks of his, quoted by you, to the effect that there will be a deluge of air and of dust. It is essential for you to know that these and similar assertions are fabricated and mendacious. Do not consider a statement true because you find it in a book, for the prevaricator is as little restrained with his pen as with his tongue. For the untutored and uninstructed are convinced of the veracity of a statement by the mere fact that it is written; nevertheless its accuracy must be demonstrated in another manner. Remember that a blind person submits to an individual having power of sight for intelligent direction knowing that he lacks the vision to guide him safely; and an ailing person, unskilled in the art of medicine, and uninformed as to matters detrimental to or beneficial for his health, defers to a physician for guidance and obeys him implicitly. Just so is it indispensable for the laity to yield unswervingly to the prophets, who were men of true insight, and to confide in them in respect to matters affecting the truth or the error of a given teaching. Next in importance are the sages who have studied day and night the dogmas and doctrines of our faith and have learned to distinguish between the genuine and the spurious. After this exposition you may trust me that the statements you have previously quoted are inaccurate and this applies equally to similar views which you heard expressed in conversation or met with in books. For the author of such sayings is either ignorant, a mountebank, or seeks to destroy the law and to demolish its bulwarks. Do you perceive the brazenness of these people who assert that there will be a deluge of air, and dust, and fire, in order to deceive and delude others to believe that the Deluge in the time of Noah was merely due to a concentration of water, and was not a Divine punishment for the immorality of the time, as is explicitly stated in Scripture that guides us against error and fallacy. Similarly Sodom, and the other cities were not destroyed because of the unbelief and wickedness of their inhabitants in direct contradiction to the Bible which says, "I will go down now, and see whether they have done altogether according to the cry of it which is come to me." (Genesis 18:21). Thus whatever happens in this world through Divine intervention, they say is the inevitable consequence of the planetary conjunctions. They have affirmed the truth of their propositions in order to undermine the principles of our religion, and to give free reign to their animal instincts and passions as do the beasts and the ostriches. We were divinely admonished against those views in Scripture to the following effect: "If you rebel against Me so that I bring disaster upon you as a punishment for your misdeeds, but you ascribe your reverses to chance rather than to your guilt, then shall I increase your afflictions and make them more grievous." This is the intent of the verse in the Chapter of Admonition, If you will walk with me 'bekeri' I shall walk with you in the wrath of 'keri'" (Leviticus 26:21, 24). Now "keri" signifies chance, hazard. Scriptures means to say if you regard My chastisement as a fortuitous event, then shall I bring the most severe calamities upon you "sevenfold for your sins." (Leviticus 26:24). These foregoing remarks have made it abundantly clear that the advent of the Messiah is in no way subject to the influence of the stars. Indeed one of our keen minds in the province of Andalusia, calculated by means of astrology the date of the final redemption and predicted the coming of the Messiah in a particular year. Every one of our distinguished scholars made little of his declaration, discounted what he did and censured him sharply for it. But grim fate dealt with him more sternly than we could have. For at the very time when the Messiah was supposed to arrive, a rebel leader appeared in Maghreb who issued an order of conversion as you are well aware. The event proved to be a great debacle for the partisans of this prognosticator. Indeed the hardships experienced by our people in the diaspora are responsible for these extravagances, for a drowning man catches at a straw. Therefore, my co-religionists, "be strong and let your heart take courage, all you that wait for the Lord." (Psalms 31:25). Strengthen one another, affirm your faith in the Expected One, may he speedily appear in your midst. "Strengthen ye the weak hands and make firm the tottering knees." (Isaiah 35:3). Remember! Isaiah, the herald of Israel's redemption predicted that the prolongation of the adversities of exile will impel many of our people to believe that God has relinquished and abandoned us (far be it from Him), as we read "But Zion said: 'the Lord hath forsaken me, And the Lord hath forgotten me'." (49:14). But he was given the Divine assurance that such is not the case, to quote the following, "Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, these may forget, yet I will not forget thee." (49:15). In truth, this Divine promise had already been divulged by the First Prophet, who declared: "For the Lord thy God is a merciful God. He will not fail thee, neither destroy thee, nor forget the covenant of thy fathers which he swore unto them." (Deuteronomy 4:31). "Then the Lord thy God will turn thy captivity, and have compassion on thee, and will return and gather thee from all the peoples whither the Lord thy God hath scattered thee." (Deuteronomy 30:3). It is, my co-religionists, one of the fundamental articles of the faith of Israel, that the future redeemer of our people will spring only from the stock of Solomon son of David.14 He will gather our nation, assemble our exiles, redeem us from our degradation, propagate the true religion, and exterminate his opponents as is clearly stated in Scripture "I see him but not now, I behold him but not nigh, there shall step forth a star out of Jacob, and a scepter shall arise out of Israel. And shall smite through the corners of Moab, and break down all the sons of Seth. And Edom shall be a possession, Seir also, even his enemies, shall be a possession, while Israel doeth valiantly." (Numbers 24:17-18). He will be sent by God at a time of great catastrophe and dire misfortune for Israel as was predicted in the verse "There will be none remaining, shut up or left at large" (Deuteronomy 32:36). And when he appears, he will fulfill the promises made in his behalf. A later prophet too was alluding to the Messianic tribulations when he declared "But who can endure the day of his coming" (Malachi 3:2). This is the proper understanding of this article of faith. From the prophecies of Daniel and Isaiah and the statement of our sages it is clear that the advent of the Messiah will take place some time subsequent to the universal expansion of the Roman empire and Arabic rule, which is an actuality today. This fact is true beyond question or doubt. Daniel in the latter part of his vision alludes to the Kingdom of the Arabs, to the rise of Mohammed and then to the arrival of the Messiah. Similarly Isaiah intimated that the coming of the Messiah will occur after the rise of the Madman, in the verse "A man riding on an ass, a man riding on a camel, and two men riding on horses." (21:7). Now "the man riding on an ass" is a symbolical reference to the Messiah as is evident from another verse which describes him as "lowly and riding on an ass" (Zechariah 9:9). He will follow the "man riding on the camel" that is, the Arabic kingdom. The statement "two men riding on horses" refers to both empires, the Roman and the Arabian. A similar interpretation of Daniel's vision concerning the image and the beasts is correct beyond doubt. They are conclusions derived from the plain meaning of the text. The precise date of the messianic advent cannot be known. But I am in possession of an extraordinary tradition which I received from my father, who in turn received it from his father, going back to our early ancestors who were exiled from Jerusalem, and who were mentioned by the prophet in the verse, "And the exiles of Jerusalem that are in Spain" (Obadiah 20). According to this tradition there is a covert indication in the prediction of Balaam to the future restoration of prophecy in Israel. Incidentally it may be stated that there are other verses in the Torah which contain cryptic allusions in addition to their simple meaning. For example, the word "r'du" in the remark of Jacob to his sons, "r'du Shamah," "Get you down thither" (Genesis 42:2), has the numerical value of 210, and contains a hint to the length of Israel's stay in Egypt. Likewise, the statement of Moses our Teacher, "When thou shalt beget children, and children's children and ye shall have been long in the land," (Deuteronomy 4:25), embodies a reference to the duration of Israel's stay in Palestine, from the date of their arrival to the exile in the time of Jehoiakim, which was eight hundred and forty years, corresponding to the numerical value of the word NoSHaNTeM. Similarly, many other verses could be cited. To come back to Balaam's prophecy, the verse "After the lapse of time, one will tell Jacob and Israel what God hath wrought," (Numbers 23:23), contains a veiled allusion to the date of the restoration of prophecy to Israel. The statement means that after the lapse of an interval equal to the time that passed from the Six Days of Creation to Balaam's day, seers will again tell Israel what God hath wrought. Now Balaam uttered his prediction in the thirty-eighth year after the Exodus which corresponds to the year 2485 after the Creation of the World, for the Exodus took place in the beginning of the year 2448. According to the interpretation of this chronology, prophecy would be restored to Israel in the year 4976 after the creation of the world. It is doubtless true that the reappearance of prophecy in Israel is one of the signs betokening the approach of the Messianic era as is intimated in Scripture "And your sons and your daughters shall prophecy ... And I will show wonders in the heavens and in the earth ... Before the great and terrible day of the Lord come" (Joel 3:1, 3, 4). This is the most genuine tradition concerning the Messianic advent. We were admonished against, and strictly prohibited form blazening it abroad, lest some folk deem it unduly postponed. We have already apprised you concerning it, but God knows best what is true. Your statement that Jeremiah alludes to the advent of the Messiah in the verse "It is a time of trouble unto Jacob" (30:7) is incorrect, for it needs must refer to the war of Gog and Magog which will take place some time after the arrival of the Messiah. Neither the fall of Giron Gate16 nor similar omens portent the oncoming of the Messiah. Some of the supposed prophetic signs are mistakenly ascribed to the sages, while others owe their origin to figures of speech and enigmatic sayings of the rabbis, which should not be taken literally.

He said, Behold, I have heard that there is food [grain] for sale in Egypt. Go down there and buy for us from there, so that we will live and not die.

And he said, Behold, I have heard that corn is sold in Mizraim: go down thither and buy for us from thence, that we may live and not die.

אחי יוסף, Joseph's brothers. The reason they are described as Joseph's brothers instead of as Jacob's sons is that at that time they were determined to perform the brotherly act of redeeming him out of slavery.

עשרה, ten. During famine, more than during any other time, people are extremely miserly and malevolent; they are apt to commit robbery and even murder to secure a piece of bread. This is why all the brothers went down to Egypt. If attacked, they could help one another. They also wanted to take Benjamin with them, but their father demurred. This is why the Torah makes a point of saying: "he did not send Benjamin." Had it not been for Jacob's concern that an accident would befall Benjamin he would have sent him along.

Besides, it appears that Joseph was selling a fixed amount of grain to each purchaser. He had two objectives in mind, an obvious one and a secret one. The obvious objective was to prevent speculating in grain if someone were to purchase an amount larger than for his own needs. Joseph's method was of benefit both to him and to the purchasers. By refusing to sell large quantities at one time, Joseph could take advantage of any rise in price when it occurred. The customers benefited by what he did since Joseph did not raise prices unreasonably. Joseph's secret objective was to force each of the brothers to make a trip to Egypt to provision himself as he only sold rations for one family at a time.

וירדו אחי יוסף עשרה, “ten of Joseph’s brothers descended.” The Torah should have written: “ten sons of Yaakov descended.” The reason that the Torah refers to them as “Joseph’s brothers” indicates that they had repented the fact that they had sold him and had meanwhile resolved to relate to him as their brother and to buy his freedom at whatever cost. (Tanchuma Miketz 8). An alternative reason why the Torah describes the ten sons of Yaakov as ten brothers of Joseph may be that the Torah wanted to inform us of their good intention to pray for Joseph’s welfare by forming a quorum of 10 worshipers. We know that the minimum number of adult males required to form a holy congregation is 10. This is why the Torah refers to ונקדשתי בתוך בני ישראל, “I will be sanctified amongst the children of Israel” (Leviticus 22,32). Nachmanides writes that the brothers are described as such to alert us to the fact that at this point Joseph’s first dream, which involved 10 people binding sheaves was in the process of becoming true. In that dream Binyamin (only 11 years old) was not included as binding sheaves. As soon as the brothers paid their respects to the ruler of Egypt this dream had been fulfilled. (verse 6). The second dream in which eleven stars bowed down to Joseph could not be fulfilled until Binyamin too came to Egypt with his brothers as well as his father Yaakov. According to Bereshit Rabbah 91,6 the wording of the Torah in which the ten brothers of Joseph are described as traveling to Egypt is based on the fact that Joseph had issued instructions to his officials that the names of the persons coming to Egypt to buy grain as well as the names of such person’s father as well as his home town be recorded in a central register. He would scan the list of names every evening. As soon as the names of his brothers appeared on one of these lists, Joseph closed all the grain distributing points bar one to force his brothers to make their purchases at that point. He supplied his officials with the names of his brothers and waited for them to arrive at that distribution point in order to arrest them upon arrival. When three days passed and none of Joseph’s brothers was reported as having made any purchases, Joseph took men from Pharaoh’s palace guard to search for his brothers in the market-place. They were located in the red light district. When questioned by the palace guards why they had spent so much time in that location they told the guards that a handsome brother of theirs who had been missing for a long time might have been sold into prostitution and that they had come to buy his freedom.

וירדו אחי יוסף. The reason why the Torah describes them all of a sudden as “Joseph’s brothers” instead of as Yaakov’s sons, is that they went down to Egypt because of what had happened with Joseph so many years ago. The time had come for Joseph’s dream to be realised, and the Torah wants to alert the reader to this. In Bereshit Rabbah 91,2 the question is raised why there is a dividing tone sign, etnachta, under the word עשרה, as if the verse ended there. The answer given is that nine of the brothers only were concerned with finding Joseph and being good brothers, whereas the tenth, Shimon, joined them only in order to buy grain. [the basis of the Midrash is the number “ten” being mentioned. We all knew that only ten brothers went to Egypt, Yaakov not allowing Binyamin to join them. Hence, the Midrash reads additional meaning into the word “ten,” as well as into the tone sign under that word. Ed.]

וירדו אחי יוסף AND JOSEPH S BRETHREN WENT DOWN — It does not call them “the sons of Jacob” (as in 5:5), thus suggesting that they regretted having sold him and that they had made up their mind to behave towards him in a brotherly manner and to redeem him at whatever price people might fix for them to pay (Midrash Tanchuma, Miketz 8).

עשרה TEN — What is the mention of this number intended to tell us? Is it not written (Genesis 42:4) “but Benjamin, Joseph’s brother did he not send” (and we therefore know that only ten brothers went to Egypt)? But it means to suggest that so far as their feeling of brotherhood towards Joseph was concerned they were divided into ten, because the love and hatred that all of them bore him were not alike, where as in regard to buying corn they were at one and united (Genesis Rabbah 91:2).

וירדו אחי יוסף עשרה, the official selling grain in Egypt did not sell to more than one family per buyer. The reason for this restriction was intended to ensure that the buyers would not resell some or all of what they had bought, thus using what Joseph had stored as a source of enriching themselves.

Ten of Joseph’s brothers went down to acquire grain from Egypt. The more men who went down, the more produce they could carry back with them.

“Ten of Joseph’s brothers went down” [42:3]. Rashi asks a question here. Why does he have to say that they were Joseph’s brothers? He should have said that they were the children of Jacob. The explanation is that they regretted that they had sold their brother Joseph and said: we will redeem him, even for much money, if only we can find him. (Rashi, Genesis, 42:3.) Bahya writes. The verse tells us that ten brothers went. That is to say, they wanted to pray with a quorum, which is ten, and that the Holy One should send them their brother Joseph. (Bahya, Genesis, 42:3.) Ramban writes. Ten brothers went together to fulfill the dreams. The first dream was about the brothers themselves. Therefore, the brothers had to first bow down alone. When Joseph saw that Benjamin was not with them, Joseph thought that the dreams couldn’t be fulfilled; eleven brothers have to bow down to me. As long as eleven brothers did not bow down, then I should not say to my brothers that I am Joseph. Therefore, Joseph cast aspersions on his brothers so that they should bring Benjamin, in the hope that the first dream will be fulfilled. Also, that the second dream should also soon be fulfilled, that his father and mother should also come to him. If Joseph had not thought this, how is it that Joseph would have troubled his brothers and his old father, and did not long before send a letter to his father, to console him that he is still alive and that he is a minister in Egypt. Egypt was only six days journey from the city of Hebron where Jacob was living. Even if it was a thousand miles, Joseph should have sent a letter to his father to alleviate his father’s troubles and sadness. However, Joseph was wise in dream interpretation and saw that it was not possible for his father and brothers to bow down in their land, their home. He thought that since he was a king in the land of Egypt, then it would be appropriate for them to bow down to me and they would not recognize me. In particular, he saw that it was a great famine and all the nations must come to me. (Ramban, Genesis, 42:9.)

“On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” (Numbers 7:42). “On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” – because Simeon took his sword and went and waged war with the people of Shekhem on behalf of his sister, and the descendants of Gad crossed the Jordan to help their brethren take possession of the Land, just as it says: “He performed the righteousness of the Lord, and His ordinances with Israel” (Deuteronomy 33:21); therefore, he was privileged to present his offering after Simeon. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:43). “His offering was one silver dish…” – Rabbi Berekhya said: The prince of Gad presented his offering corresponding to the exodus from Egypt. Why did he do so? It is because his father blessed him with regiments, as it is stated: “Gad will recruit a regiment and it will return intact” (Genesis 49:19). Jacob said that statement regarding the fact that he was destined to cross the Jordan as a vanguard into battle, just as it says: “And your servants will cross, all the vanguard [ḥalutz] of the host, before the Lord into battle…” (Numbers 32:27). Regarding the exodus from Egypt, host is written, just as it says: “All the hosts of the Lord departed [from the land of Egypt]” (Exodus 12:41), and it is stated: “The children of Israel ascended armed [ḥamushim] [from the land of Egypt]” (Exodus 13:18); ḥamushim is the same as ḥalutzim. The Land was distributed to those who departed from Egypt, just as it says: “I will give it to you as a heritage, I am the Lord” (Exodus 6:8), and the descendants of Gad aided them until the land was conquered and distributed to all of them, that is why their prince presented his offering regarding the exodus from Egypt. Rabbi Berekhya said: He began presenting his offering corresponding to what befell them from the day that Jacob and his sons descended to Egypt, until they departed. That is what is written: “His offering was one silver dish,” corresponding to Yokheved, Moses’s mother, in whose regard it is stated: “A man of the house of Levi went and took a daughter of Levi” (Exodus 2:1); it teaches that Amram divorced her and then took her back. That is why he presented a dish. Do not read it as ke’arat, but rather, as keraat, because she was severed [nikraat] from him. The letters of this are the letters of that. “One silver [kesef],” as Amram longed to take her back as a wife on account of Miriam, Aaron’s sister. That is why it is called kesef, because of the longing, just as it says: “My soul longs [nikhsefa], and also yearns, [for the courtyards of the Lord]” (Psalms 84:3). And it says: “Because you longed [nikhsof nikhsafta] for your father’s house…” (Genesis 31:30). “One [aḥat],” do not read it as aḥat, but rather, as aḥot, sister, as when she was Aaron’s sister, she prophesied and said to her father that he should take back his wife, who was destined to bear a son who would redeem Israel. In that regard it is stated: “Miriam the prophetess, sister of Aaron…” (Exodus 15:20). Was she Aaron’s sister and not Moses’s sister? It is because Moses had not yet been born, and that is why, when Moses was cast into the Nile, she went and saw what would befall Moses and what would be the fate of her prophecy, just as it says: “His sister stationed herself at a distance [to ascertain what would be done to him]” (Exodus 2:4). That is, “one silver.” “Its weight one hundred and thirty” (Numbers 7:43), it is because she [Yokheved] was one hundred and thirty years old when Moses was born. How so? It is because Yokheved was born between the walls (Namely, on the border of Egypt.) when Israel descended to Egypt. That is why she entered into the tally of those who descended to Egypt, as it is stated: “All the people, his sons and his daughters, thirty-three” (Genesis 46:15). In the generalization, you find thirty-three, but in the details, you find only thirty-two. Why? It is because Yokheved was born between the walls, and was among those who arrived in Egypt. Do we not know that she was born in Egypt; after all, her name was not mentioned with the names of those who arrived? It is, rather, to say to you that she was born in Egypt between the walls when they entered Egypt, but her conception was not in Egypt. Go out and reckon: From the day that our ancestors descended to Egypt until the day that Moses was born, there were one hundred and thirty years, as Israel was in Egypt for two hundred and ten years. From where is it derived? “Descend [redu] (The numerical value of redu is reish – 200 + dalet – 4 + vav – 6 = 210.) there” (Genesis 42:2). Subtract from them eighty years, that was Moses’s age when Israel departed from Egypt; one hundred and thirty remain. We learn that Yokheved was one hundred and thirty years old when Moses was born. “One silver [kesef] basin [mizrak]” (Numbers 7:43), this is Moses, who was cast into the Nile. (The word kesef is an allusion to the fact that his mother longed [nikhsefa] for him.) Alternatively, that he was banished [nizrak] from Egypt, as it is stated: “Moses fled…” (Exodus 2:15). “Seventy shekel, in the sacred shekel,” these are the seventy elders whom Moses appointed, all of them prophets, from those that the Holy One blessed be He said to him: “You shall come, you and the elders of Israel to the king…” (Exodus 3:18). Likewise, it says: “Gather to Me seventy men of the elders of Israel…” (Numbers 11:16). “Both of them full of high quality flour mixed with oil as a meal offering,” as he and they, all of them were filled with the Divine Spirit, and they were filled with the Divine Spirit from the spirit of Moses, but Moses lacked nothing, like a person who lights one candle from another, the candle is kindled but the other lacks nothing; like a person who smells a citron, he enjoys it, but the citron lacks nothing. “As a meal offering [leminḥa],” just as it says: “It was, as the spirit rested [keno’aḥ] upon them, they prophesied…” (Numbers 11:25). Another matter, “both of them full,” corresponding to Eldad and Meidad, just as it says: “Two men remained in the camp, the name of the one was Eldad, [and the name of the second was Meidad]” (Numbers 11:26). “As a meal offering,” just as it says: “The spirit rested upon them…and they prophesied…” (Numbers 11:26). “One gold ladle, ten shekels, full of incense” (Numbers 7:44). “One…ladle [kaf],” as it was at the hand of Moses that the Egyptians were stricken with ten plagues; that is: “gold…ten shekels.” Why were some of the vessels of silver and some of gold? It is to say to you that the latter, that were of gold, correspond to the plunder at the sea, as just as gold is more beautiful and valuable than silver, so, the plunder at the sea was greater than the one in Egypt. Regarding these and those, it is stated: “We will craft you golden earrings” (Song of Songs 1:11); this is the plunder at the sea,“with studs of silver” (Song of Songs 1:11); this is the plunder in Egypt. Likewise, it says: “You came to great beauty [baadi adayim]” (Ezekiel 16:7), (Another meaning of adi is gem or jewel. baadi) , this is the plunder in Egypt, adayim, this is the plunder at the sea. That is “full of incense,” as all Israel were filled with silver, gold, and all sorts of spices. Likewise, it says: “Your branches are an orchard of pomegranates…. Lavender and saffron, lemongrass and cinnamon” (Song of Songs 4:13–14); that is “full of incense.” Another matter, one hundred and thirty of the dish, seventy of the basin, and ten of the ladle total two hundred and ten, corresponding to the two hundred and ten years that Israel spent in Egypt from the day that Jacob descended to Egypt until they departed from there. “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:45). “One goat as a sin offering” (Numbers 7:46). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Elyasaf son of Deuel” (Numbers 7:47). “One young bull” (Numbers 7:45), it mentioned three species for a burnt offering, corresponding to the three good leaders that the Holy One blessed be He granted Israel, Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam” (Micah 6:4). He gave them manna due to the merit of Moses, clouds of glory due to the merit of Aaron, and a spring due to the merit of Miriam. Another matter, why are three species of burnt offering stated? It is corresponding to the three good attributes that Israel possessed in Egypt, by whose merit they were redeemed: that they did not change their names, they did not change their language, and they separated themselves from licentiousness. “One goat as a sin offering” (Numbers 7:46), corresponding to the paschal offering that the Holy One blessed be He commanded, to perform it with a goat to connote their withdrawal from idol worship. This is because Israel were idol worshippers in Egypt, and the attribute of justice would not have allowed them to be redeemed until they withdrew from it. For the withdrawal from idol worship that they performed, they were redeemed, just as it says: “I will see the blood and I will pass over you…” (Exodus 12:13). That is why they sacrificed a goat as a sin offering corresponding to it, as, for the iniquity of idol worship, they would sacrifice a goat as a sin offering. (See Numbers 15:27.) “And for the peace offering, two cattle” (Numbers 7:47), corresponding to Jacob and Joseph, by whose merit Israel was redeemed from Egypt, as it is stated: “With Your arm, You redeemed Your people, the sons of Jacob and Joseph, Selah” (Psalms 77:16). Alternatively, corresponding to Moses and Aaron, as they performed all the wonders, and it is at their hand that they departed, as it is stated: “Moses and Aaron performed all these wonders…” (Exodus 11:10). “Five rams” (Numbers 7:47), why three species? It is corresponding to the patriarchs, as the Holy One blessed be He remembered the covenant that He made with them, and redeemed them, as it is stated: “God heard their groaning, and God remembered His covenant with Abraham, with Isaac and with Jacob” (Exodus 2:24). Why five of each? It is because their tally equals fifteen, corresponding to the patriarchs and the tribes who are fifteen, as, just as the Holy One blessed be He took an oath to the patriarchs, so He took an oath to the tribes, as it is stated: “The oaths said to the tribes, Selah” (Habakkuk 3:9). Alternatively, why fifteen? It is because they were redeemed on the fifteenth of Nisan, as it is stated: “On the day after the paschal offering, [the children of Israel departed]” (Numbers 33:3). And it says: “I acquired her for Me for fifteen silver pieces” (Hosea 3:2). (This verse is expounded to mean that the Holy One blessed be He acquired the children of Israel on the fifteenth of Nisan.) “This was the offering of Elyasaf” (Numbers 7:47), when the Holy One blessed be He saw that he presented his offering corresponding to the order of the redemption from Egypt, He began lauding his offering: “This was the offering of Elyasaf son of Deuel.”

“Jacob said to his sons: Why do you make yourselves conspicuous?” – he said to them: ‘Do not take out bread [perusa] perutot]> in your hands, (The midrash is based on the premise that there was no shortage of food in Jacob’s household.) and do not enter all of you in one entrance, due to the evil eye.’ (So as not to arouse envy.) “He said: Behold, I have heard that there is grain in Egypt. Go down there and acquire grain for us from there, and we will live and not die” (Genesis 42:2). “He said: Behold, I have heard…Go down [redu]…and acquire…for us from there” – Rabbi Abba bar Kahana said: He informed them that they were destined to spend two hundred and ten years there, the numerical value of redu. (Reish – 200 + dalet – 4 + vav – 6 = 210.) “Ten of Joseph’s brothers went down to acquire grain from Egypt” (Genesis 42:3). “But Benjamin, Joseph’s brother, Jacob did not send with his brothers, as he said: Lest disaster befall him” (Genesis 42:4). “Ten of Joseph’s brothers went down” – Rabbi Binyamin said: From the fact that it says “Joseph’s brothers,” do I not know that they are ten? Astonishing! It is, rather, nine parts were for fraternity, and one to acquire grain. (The primary motivation for the brothers in their journey to Egypt was to locate Joseph, rather than the purchase of grain. ) “But Benjamin, Joseph's brother…” (Since the verse specifies that Joseph’s brothers came with the exception of Benjamin, it was obvious that there were ten. This confirms the need for the previous statement of the midrash (Hamidrash HaMevoar).)

Another matter, “Jacob saw that there was grain [shever] in Egypt” – was Jacob in Egypt that he saw grain in Egypt, such that the verse states: “Jacob saw that there was grain in Egypt”? But did he not say [differently] to his sons, [as it is stated]: “He saidBehold, I have heard [that there is grain in Egypt]”? It is, rather, that from the day that Joseph was abducted, the Divine Spirit left him, and he would see but not see, hear but not hear. (He had from the Divine Spirit a vague idea of things that he would not otherwise know, but he did not have a clear understanding of them. ) Why does it not say “there was food in Egypt,” but instead it is written: “That there was grain [shever] in Egypt”? Is it not already stated: “The entire land of Egypt was hungry”? Why does the verse state: “There was grain [shever]”? Rather, do not read it as “there was grain [shever],” but rather, “there was hope [sever],” as he foresaw that his hope was in Egypt. What was that? That was Joseph. “Jacob said to his sons: Why do you make yourselves conspicuous?” Jacob said to his sons: ‘You are mighty, you are handsome, do not enter through one gate and do not stand in one place, so that the evil eye will not have dominion over you.’ “Behold, I have heard that there is grain in Egypt. Go down there.” What is “go down”? He foresaw that they would descend and be enslaved in Egypt. Another matter, “go down there” – as anyone who purchases grain from the marketplace, descent is written in his regard. (This is because he is dependent upon market conditions for his basic sustenance (Etz Yosef). ) “Joseph’s brothers descended” (Genesis 42:3). The verse should have said: “The children of Israel.” It is that initially, they did not treat him with brotherhood and sold him, but ultimately they had regrets and were saying: ‘When will we descend to Egypt and return our brother to his father?’ When their father told them to descend to Egypt, they all came to a consensus to return him. Rabbi Yehuda bar Simon said: Joseph, too, knew that his brothers were descending to Egypt to acquire food. What did he do? He positioned guards at all the entrances and said to them: ‘See each one who enters to acquire food, and write his name and his father’s name.’ In the evening, they would bring the notes to him. This is what they did. When Jacob’s sons came, each and every one entered through his own gate, and they wrote their names. In the evening, they brought [Joseph] the notes. This one read: ‘Reuben son of Jacob,’ another read: ‘Simeon son of Jacob,’ and another ‘Levi,’ and likewise, all the gatekeepers, each one brought his own. Immediately, Joseph said: ‘Seal all the storehouses and keep open one storehouse.’ He gave their names to the proprietor of the storehouse. He said to him: ‘See, when these people come to you, apprehend them, and send them before me.’ Three days passed and they did not come. Immediately, Joseph took seventy mighty men from the king’s palace and dispatched them to the marketplace. They went and found them in the marketplace of harlots. What was the nature of their presence in the marketplace of harlots? It is that they said: ‘Our brother Joseph is fair of form and fair of appearance; perhaps he is in a tent.’ (Perhaps he was forced to work as a male prostitute (Matnot Kehuna). ) They apprehended them and brought them before Joseph. “Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:7). “Joseph recognized his brothers, but they did not recognize him” (Genesis 42:8). “Joseph remembered the dreams that he dreamed about them, and said to them: You are spies; to see the nakedness of the land you have come” (Genesis 42:9). “They said to him: No, my lord, but your servants have come to acquire food” (Genesis 42:10). “We are all the sons of one man; we are sincere, your servants have not been spies” (Genesis 42:11). “And he said to them: No, to see the nakedness of the land you have come” (Genesis 42:12). “They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan and, behold, the youngest is with our father today, and one is absent” (Genesis 42:13). Immediately, “he acted as a stranger [vayitnaker] to them, and spoke harshly to them” – it teaches that he became like a stranger [nokhri] to them. He took the goblet and struck it. He said to them: ‘I see in my goblet that “you are spies.”’ They said to him: ‘“We are sincere”; however, this is what our father commanded us: Do not enter through one gate…’ He said to them: ‘What is the nature of your presence in the marketplace of harlots? Were you not afraid of the evil eye? Was that not your father’s command?’ They said to him: ‘We lost something and we were seeking it there.’ He said to them: ‘What was the lost item? I see in my goblet that two of you destroyed the big city of Shekhem, and then you sold your brother to Arabs.’ Immediately, they were shocked and said to him: “We, your servants, are twelve brothers, sons of…our father.” He said to them: ‘And where are the other two?’ They said to him: “One is absent” – dead; and “the youngest is with our father today.” He said to them: “Bring your youngest brother to me…” (Genesis 42:34). He took Simeon and incarcerated him before their eyes, because it was he who had pushed him into the pit. He separated him from Levi, so they would not conspire against him. Simeon said to his brothers: ‘So you did to Joseph, and so you seek to do to me?’ (You also sinned in the sale of Joseph. Do not leave me here; stay and bear the burden of punishment together with me (Maharzu). ) They said to him: ‘What shall we do? The people of our household will die of starvation.’ He said to them: ‘Do what you want. Now, I will see who will take me into prison.’ (Shimon planned to resist being taken to prison. ) At that moment, Joseph sent to Pharaoh and said to him: ‘Send me seventy of your mighty men, as I have found robbers and I seek to shackle them.’ At that time he sent them to him, and Joseph’s brothers were looking to see what he sought to do. Joseph said to those mighty men: ‘Take him into prison.’ When they drew near to him, he screamed at them. When they heard his voice, they fell on their faces and their teeth broke, as it is stated: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Manasseh was sitting before his father. His father said: ‘You get up.’ Immediately, Manasseh stood and struck him with one blow, took him into prison, and shackled him. [Joseph] said to [his brothers]: ‘This one will be incarcerated until you bring your brother “and your statements will be verified”’ (Genesis 42:20). Immediately, “Joseph commanded and they filled their vessels” (Genesis 42:25). They went to their father and related to him the entire incident. Their father responded and said to them: ‘Where is Simeon?’ They said: ‘He seized him for our youngest brother.’ He said to them: “You have bereaved me.” “Reuben spoke to his father, saying: Kill my two sons.” [Jacob] said to him: ‘Are your sons not my sons?’ Judah said to them: ‘Leave the elder until the bread is finished.’ (Jacob was refusing to send Benjamin. Judah advised his brothers not to continue pleading but to wait until the bread was finished, when Jacob would have to agree. ) Judah said to him: ‘Father, if Benjamin goes with us, perhaps he will be apprehended and perhaps he will not be apprehended. But if he does not go with us, we will all die of starvation. It is preferable that you forsake the uncertain and seize the certain.’ He said: ‘Who will guarantee him?’ He said to him: ‘I will,’ as it is stated: “I will guarantee him; from me you can demand him” (Genesis 43:9). That is why it is stated: “Jacob saw that there was grain [shever] in Egypt.” (The midrash interprets the word shever to mean disaster, as Jacob was afraid of the possibility that Benjamin would be harmed (Matnot Kehuna). Some commentaries suggest that this last line is an error and should not appear in the text (Nezer HaKodesh; Etz Yosef). )

R. Joshua of Sikhnin said in the name of R. Levi: The Holy One transmitted a sign (Gk.: semeion.) to Abraham that whatever had happened to him would happen to his children. (Cf. Gen. R. 40:6.) Abraham was chosen from the whole household of his father. Israel also was chosen from seventy tongues. It was said to Abraham (in Gen. 12:1): GO … < FROM YOUR FATHER'S HOUSE >; and it was said for Israel (in Exod. 3:17): AND I HAVE SAID: I WILL BRING YOU UP < OUT OF THE AFFLICTION OF THE LAND OF EGYPT >. It was said to Abraham (in Gen. 12:3): I WILL BLESS THOSE WHO BLESS YOU; and also for Israel (in Numb. 6:24): THE LORD BLESS YOU AND KEEP YOU. It was said to Abraham (in Gen. 12:2): [THEN I WILL MAKE YOU INTO A GREAT NATION, BLESS YOU], AND MAKE YOUR NAME GREAT; and also concerning Israel (in Deut. 4:8): AND WHAT GREAT NATION IS THERE < WHICH HAS STATUTES AND ORDINANCES AS RIGHTEOUS AS ALL THIS LAW THAT I SET BEFORE YOU THIS DAY >? Abraham was called an individual, as stated (in Ezek. 33:24): ABRAHAM WAS ONE (ehad); and also Israel (in I Chron. 17:21): AND WHO IS LIKE YOUR PEOPLE ISRAEL, A UNIQUE (ehad) NATION ON EARTH? Just as with Abraham, when he came to the land, there was a famine in the land; with Israel also, when they had settled in the land of Israel, there was famine, as stated (in Gen. 43:1): BUT THE FAMINE WAS SEVERE IN THE LAND. Just as Abraham went down to Egypt because of famine, [as stated (in Gen. 12:10): NOW THERE WAS A FAMINE IN THE LAND, AND ABRAM WENT DOWN TO EGYPT]; so with Israel, as stated (in Gen. 42:3): SO THE TEN BROTHERS OF JOSEPH WENT DOWN TO BUY GRAIN < FROM EGYPT >. Just as in the case of Abraham, when he went down to Egypt, the Egyptians provoked him; so in the case of Israel, as stated (in Exod. 1:10): COME, LET US (Egyptians) ACT SHREWDLY < TOWARD THEM (Israel), LEST THEY MULTIPLY >…. Just as in the case of Abraham, four kings engaged him in battle; (“Engage in battle” comes from the Hebrew root ZWG, which corresponds to the Greek zeugos or zugon.) so in the case of Israel, the nations are going to make an alliance (Gk.: omonoia.) against them, as stated (in Ps. 2:2): THE KINGS OF THE EARTH TAKE THEIR STAND, < AND THE RULERS TAKE COUNSEL TOGETHER AGAINST THE LORD AND AGAINST HIS ANOINTED >. Just as in the case of Abraham, the Holy One went out to fight before him and slew his enemies; so the Holy One has fought for Israel. In the age to come the Holy One is going out to fight their wars, as stated (in Zech. 14:3): THEN THE LORD WILL COME FORTH AND FIGHT WITH THOSE NATIONS AS WHEN HE FIGHTS IN THE DAY OF BATTLE.

(Gen. 42:3:) SO JOSEPH'S TEN BROTHERS WENT DOWN < TO BUY GRAIN IN EGYPT >. Jacob said to them: Will you please not < all > enter by one gate (Gk.: pyle.) because of the evil eye? (Tanh., Gen. 10:8; Gen. R. 91:6; cf. 91:2; cf. also above, 10:8; below, 10:17.) And so they did. When they entered, they did not all enter as a unit, but each and every one all by himself. What did Joseph do? He posted guards over the entrance gates of Egypt. He said: Let each and every one who enters have his name and the name of his father written under your supervision. Then you are to bring their names to me. So, when the children of Jacob entered, each and every one all by himself, he (a guard) said: What is your name? So he told him: Reuben ben Jacob. And so it was with each and every one of them. < A guard > would write down his name and the name of his father. Then they brought < the names > to Joseph. Joseph immediately recognized them, as stated (in Gen. 42:8): SO JOSEPH RECOGNIZED HIS BROTHERS. He began to recall the dreams, as stated (in Gen. 42:9): NOW JOSEPH REMEMBERED THE DREAMS THAT HE HAD DREAMED ABOUT THEM. (Vs. 7:) BUT HE BECAME A STRANGER UNTO THEM, AND HE SPOKE HARSHLY WITH THEM. He began to treat them harshly, AND (ibid., cont.) HE SAID TO THEM: WHERE DO YOU COME FROM? When they said: From the land of Canaan, he said to Simeon and Levi: Are you accustomed to pillaging people just as you did at Shechem (in Gen. 34:25-26)? Ergo (in Gen. 42:7): AND HE SPOKE HARSHLY WITH THEM.

(Gen. 42:8:) SO JOSEPH RECOGNIZED HIS BROTHERS, when they fell into his hands. (Gen. 42:8, cont.:) BUT THEY DID NOT RECOGNIZE HIM, (I.e., treat him like a brother.) when he had fallen into their hands. (Gen. R. 91:7.) David said (in Ps. 80:2 [1]): GIVE EAR, O SHEPHERD OF ISRAEL, WHO LEADS JOSEPH LIKE A FLOCK. (Cf. Gen. R. 91:5; Tanh., Gen. 10:7; PR 29/30B:1 (= 29:6 in the Breslau edition); M. Pss. 80:2.) Thus has R. Tanhuma expounded (on Gen. 42:2): GO DOWN THERE (RDW) < means > that he saw that they would go down and be enslaved in Egypt for two hundred and ten (i.e., the numerical value of RDW) years. (Tanh., Gen. 10:8; Gen. R. 91:2.) Another interpretation of GO DOWN. < These words are > to teach you that anyone who buys produce from the marketplace has a going down (in status). (Gen. R. 91:6. It is assumed here that such trade signifies misfortune, since normally one’s own land provided for basic needs. See Men. 103b.) (Gen. 42:3:) SO JOSEPH'S TEN BROTHERS WENT DOWN. "The children of Israel" is not written here but JOSEPH'S < TEN > BROTHERS. < It is so written > because at the beginning they had not treated him with brotherhood, in that they had sold him. Then they had finally repented and said: When shall we go down to Egypt and return Joseph to our father? So, when their father told them to go down to Egypt, they all went with one mind to return him. It is therefore written (in Gen. 42:3): SO JOSEPH'S < TEN > BROTHERS WENT DOWN. And why ten? Because it was up to them to end the divine punishment and annul the decree (of Gen. 15:13). You therefore find in the case of Sodom that Abraham went down from fifty < righteous > to ten. (The midrash is alluding to Abraham bargaining with the Holy One over the fate of Sodom in Gen. 18:22-33.) When he did not find ten, Abraham the Righteous was silent. Moreover, because there were not ten < righteous > in the generation of the flood, they were not saved. Indeed, there were none there except Noah, his three sons, and their wives, i.e., eight.

What is written above on the matter (in Gen. 42:3)? SO JOSEPH'S TEN BROTHERS WENT DOWN. When they went down to Egypt, Joseph cunningly issued three prostagmata (The Greek word means “commands.”) {i.e., writs}:

R. Joshua of Sikhnin was of the opinion that the Holy One, blessed be He, gave Abraham a sign that whatever happened to him would likewise happen to his descendants. He chose Abraham from among all those in his father’s house, as it is said: Thou art the Lord God who didst choose Abraham, and brought him forth out of Ur of the Chaldees, and gavest him the name of Abraham (Neh. 9:7). And He selected Abraham’s sons to be His chosen ones among the seventy nations, as is said: For thou art a Holy people unto the Lord thy God, and the Lord hath chosen thee to be His own treasured nation out of all the peoples that are upon the face of the earth (Deut. 14:2). He said to Abraham: Get thee, and to Abraham’s sons, He said: I will bring you up out of the affliction of Egypt unto the land of the Canaanite, and the Hittite, and the Emorite, etc. (ibid. 3:17). He promised Abraham: And I will bless thee, and make thy name great; and be thou a blessing (Gen. 12:2), and He told his sons: The Lord bless thee, and keep thee (Num. 6:24). To Abraham He said: I will make thee a great nation (Gen. 12:2), and to his descendants He said: And what great nation is there (Deut. 4:8). Concerning Abraham it is written: Abraham was one (Ezek. 33:24), and of Israel it is said: And who is like thy people Israel, a nation one in the earth (I Chron. 17:21). In reference to Abraham it is said: and hunger was in the land (Gen. 12:10), and about his descendants it is said: When they returned to Egypt, hunger was already in the land (ibid. 43:1). Abraham descended to Egypt because of famine, and his sons, also, descended because of famine, as is said: And Joseph’s ten brethren went down to buy corn from Egypt (ibid. 42:3). When Abraham descended the Egyptians approached him, and the Egyptians beheld the woman that she was very fair (ibid. 12:14), and concerning his descendants, the Egyptians declared: Come, let us deal wisely with them lest they multiply, and it come to pass, that when there befalleth us any war, they also join themselves unto our enemies, and fight against us, and get them up out of the land (Exod. 1:10).

As soon as Jacob heard that there was corn in Egypt, he said to his sons: Get you down thither, and buy for us from them, etc. And Joseph’s ten brethren went down (ibid. 42:2–3). Why did all ten go? Because in that number resides the power to set aside retribution. (Because ten comprise a minyan and so they could beseech God as a congregation.) For example, when the Holy One, blessed be He, was about to destroy Sodom, our patriarch Abraham pleaded for heavenly mercy in their behalf. He spoke first of fifty men, but finally reduced the number to ten, as it is said: Peradventure ten shall be found there (ibid. 18:31). Ten men also comprise a congregation, as is said: How long shall I bear with this evil congregation (Num. 14:27), and God standeth in the congregation of God (Ps. 82:1). Hence Scripture states: Joseph’s ten brethren went down (Gen. 42:3). Just as in the case of Sodom, Scripture speaks here of ten. And the sons of Israel came to buy among those that came (Gen. 42:5), in order that no one would recognize them. The Holy One, blessed be He, declared: Because you have said: We shall see what will become of his dreams (ibid. 37:20), his dream was fulfilled. Joseph saw his brothers and recognized them, but they did not recognize him, for they had felt no compassion for him, while Joseph recognized them because he pitied them.

And God said unto Jacob: “Arise, go up to Beth-El” (Gen. 35:1). May our master teach us: How many times is a man’s “account book” (The heavenly ledger wherein man’s deeds are recorded.) open? Thus did our masters teach us: A man’s account book is opened three times: when he journeys alone upon a highway; when he resides in a dilapidated house; when he vows and fails to fulfill. R. Aha the son of Jacob deduced the first statement from the biblical verse If harm befall him by the way (Gen. 42:3). R. Eliezer the son of R. Yosé the Galilean stated: If you should discover that a righteous man is setting out on a journey, leave even three days earlier or three days later in order to travel with him. But if you should see a wicked man setting out on a journey, leave three days earlier or three days later in order not to go with him, as it is said: Set thou a wicked man over him; and let an adversary stand at his right hand (Ps. 109:6). A righteous man, however, is accompanied by angels of peace, as it is said: For He will give his angels charge over thee (ibid. 91:11).

Rabbi Jannai said: The sale of Joseph was not atoned by the tribes until they died, as it is said, "And the Lord of hosts revealed Himself in mine ears, Surely this iniquity shall not be purged from you till ye die" (Isa. 22:14). Owing to the sale (of Joseph) a famine came into the land of Israel for seven years, and the brethren of Joseph "went down to buy corn" (Gen. 42:3) in Egypt. And they found Joseph (still) living, and they absolved themselves of the ban; and Jacob heard about Joseph that he was living, and his soul and his spirit revived. Did their father Jacob's spirit die, so that it had to be revived? But, owing to the ban, the Holy Spirit had departed from him, and when they had removed the ban the Holy Spirit rested on him as at first; that || is what is written, "The spirit of Jacob their father revived" (Gen. 45:27).

buy Heb. שִׁבְרוּ. Comp. (Gen. 42:3) “To buy (לִשְׁבֹּר) corn,” buy.

And he does not become agitated and respond too quickly. This is Elihu ben Berakhel HaBuzi, as it says (Job 32:7), “I said to myself: Let age speak first.” This teaches that they were sitting in silence before Job. When he would stand up, they would stand up. When he would sit down again, they would sit down again. When he ate, they would eat. When he drank, they would drink. Finally, he asked permission to speak, as it says (Job 3:1, 3), “Afterward, Job began to speak, and cursed the day of his birth.” And he said, “Perish the day on which I was born, and the night it was announced: A male has been conceived!” Perish the day that my father came to my mother and she told him: I am pregnant. And how do we know that they did not all start speaking at the same time? For it says (Job 3:2), “Job answered and said…” and then (Job 4:1), “Elifaz HaTeimani answered and said…” and then (Job 8:1), “Bildad HaShukhi answered and said…” and then (Job 11:1), “Tzofar HaNa’amati answered and said…” and then (Job. 32:6), “Elihu ben Berakhel HaBuzi answered and said….” The book lays them out one at a time (however), to let everyone know that a wise person does not speak before someone who is greater in wisdom. And does not interrupt his fellow. And does not become agitated and respond quickly. He asks appropriately. This is Judah, as it says (Genesis 43:9), “I will pledge myself for him.” He asks inappropriately. This is Reuben, as its says (Genesis 42:3), “Reuben said to his father: Let my two sons die!” He speaks of first things first. This is Jacob. And some say this is Sarah. And last things last. These are the men of Haran. And he admits to what is true. This is Moses, as it says (Deuteronomy 5:25), “The Eternal said to me…they did well to speak thus.” So, too, did the Holy Blessed One admit to what was true, as it says (Numbers 27:7), “The daughters of Tzelophechad have spoken correctly.”

Yoseif’s ten brothers went down to buy grain from Egypt.

And the ten brothers of Joseph went down to buy corn from Mizraim.

HARM. Death.

ואת בנימין... אחי יוסף, he is mentioned once more as “Joseph’s brother” as he was the only full brother Joseph had, being a brother both from the same father and the same mother.

אסון, a mishap brought about either by man or by direct heavenly intervention, a natural disaster, for instance. Yaakov’s fear was based on a mishap having befallen Joseph at the time (as he had been led to believe). The Talmud in Ketuvot 30 describes mishaps caused by “man” as thorns and thistles, and the like. [based on Proverbs 22,5. The assumption appears to be that such “mishaps” are preventable by man being careful.] We may well ask why Yaakov was afraid of a mishap that might befall Binyamin while he was on the way more than he was afraid of a mishap which might befall him at home? The answer is that mishaps which befall people on a journey are statistically far more frequent than those that befall a person while he is at home. Wild animals, bandits, etc., are usually roaming on much traveled routes. Due to the likelihood of encountering such hazards while traveling, even righteous people who have no reason to fear G’d’s retribution for any wrongs they may have committed, need to be especially careful in any situation which is known to be especially hazardous, and they must not ignore such dangers by relying on G’d to keep them safe. Even if they would be saved from some danger through a miracle G’d would perform for them, their accumulated merits would be diminished thereby. Our sages have found an allusion to all this in Deuteronomy 6,15 לא תנסו את ה' אלוקיכם, “do not cause the Lord your G’d to have to perform a miracle for you.” We find proof that even an outstanding man such as the prophet Samuel when sent to anoint a successor to King Sha-ul and setting out on the way to Chevron to anoint one of Yishai’s sons, was afraid and said so to G’d. G’d Himself told him what precautions to take. (Samuel I 16,2) In view of the above it is not surprising therefore that Yaakov was especially concerned about Binyamin’s safety during the journey.

פן יקראנו אסון LEST MISCHIEF BEFALL HIM — And at home could not mischief befall him?! Rabbi Eliezer the son of Jacob said: We may infer from this that Satan accuses a man at the time of danger (Midrash Tanchuma, Vayigash 1).

קרא .פן יקראנו אסון verwandt mit קרח ,קרע ,קרה, eine Familie scheinbar disparater Begriffe: Rufen, Treffen, Zerreißen, Frost und Eis. Sie sind jedoch nur Modifikation eines Grundgedankens:

קרא, Rufen: jemanden aus der Richtung, die er inne hat, veranlassen, sie freiwillig zu verlassen und לקראתי: in meine Richtung zu kommen.

קרע, Zerreißen, die Teile eines Körpers aus ihrer natürlichen Richtung in die entgegengesetzte bringen. Während קרא bloß die Aufforderung ist, die bisherige Richtung freiwillig zu verlassen, heißt קרע dies gewaltsam tun. Gewaltsame Überwindung der Kohäsionskraft. Jedes Teilchen wird gewaltsam aus seiner Richtung herausgerufen. Es ist uns bereits bekannt, wie ׳ח größtenteils das Gegenteil von ע bedeutet, so נח das zur Ruhe gekommene נע. Wenn קרע die Teilchen eines Körpers in die der Kohäsionskraft entgegengesetzte Richtung bringt, so tut

קרח, der Frost, das Gegenteil. Er bringt die Teilchen eines Körpers, die natürlich eine der Kohäsion entgegengesetzte Richtung haben, zerfließen, zusammen, hemmt ihre zerfließende Bewegung, macht sie kohärierend: fest. קרע "ruft" die Teilchen auseinander, קרח "ruft" sie zusammen.

קרה, treffen. Alle jene Einflüsse, gleichviel ob glücklich oder unglücklich, welche einen Gegenstand oder Menschen aus seiner natürlichen oder selbstgewählten Richtung herausrufen und ihn veranlassen, eine andere einzuschlagen, heißen: מקרה. Wir nennen alle von uns nicht berechneten, außer unserer Berechnung liegenden Ereignisse: Zufall, מקרה. Es ist aber vielleicht nichts also berechnet, also von dem Leiter aller Ereignisse gefügt, als das, was wir Zufall nennen. Wir haben es nicht berechnet, aber es ist vielleicht Berechnung des größten Rechenmeisters. In der objektiven Wirklichkeit ist das "Zufallende" ein "Zugeschicktes". פן יקראנו: er wird in einer Richtung gehen, es kann aber etwas kommen, was ihn gerade aus dieser Richtung hinausruft. Daraus folgt aber, daß מקרה ,קרי, der "Ruf einen "Rufenden" voraussetzt. Unser Ausdruck, "es ereignet sich" ist heidnisch. Nichts gestaltet sich selbst, alles wird gestaltet. Nur der Mensch in seiner freien sittlichen Willenstätigkeit bestimmt sich selbst. — So heißen auch diejenigen Mittel, welche aufgeführte Bausteine aus ihrer natürlichen in die dem Menschen beliebige Richtung halten: קורות, Balken.

אסון, irgend ein überwältigendes Ereignis, Unglück. Es scheint verwandt mit ,חצן חסן .חסן: etwas mit Macht zusammen fassen. Davon חָסוֹן das Starke, Gewaltige, das viele Kraft in sich vereinigt. חצֶן: der starke, haltende Arm. Vielleicht auch חשן: der die Brust panzernde Schild. Möglich auch, daß און, eine milde Form von אסן, das Organ bezeichnet, das eine reiche Fülle von Eindrücken aufnimmt und durch welches der Mensch eigentlich dem mächtigsten Einfluss des andern geöffnet ist.

But Benjamin, Joseph’s brother on his mother’s side as well, Jacob did not send with his other brothers, as he said: Lest disaster befall him.

“Jacob said to his sons: Why do you make yourselves conspicuous?” – he said to them: ‘Do not take out bread [perusa] perutot]> in your hands, (The midrash is based on the premise that there was no shortage of food in Jacob’s household.) and do not enter all of you in one entrance, due to the evil eye.’ (So as not to arouse envy.) “He said: Behold, I have heard that there is grain in Egypt. Go down there and acquire grain for us from there, and we will live and not die” (Genesis 42:2). “He said: Behold, I have heard…Go down [redu]…and acquire…for us from there” – Rabbi Abba bar Kahana said: He informed them that they were destined to spend two hundred and ten years there, the numerical value of redu. (Reish – 200 + dalet – 4 + vav – 6 = 210.) “Ten of Joseph’s brothers went down to acquire grain from Egypt” (Genesis 42:3). “But Benjamin, Joseph’s brother, Jacob did not send with his brothers, as he said: Lest disaster befall him” (Genesis 42:4). “Ten of Joseph’s brothers went down” – Rabbi Binyamin said: From the fact that it says “Joseph’s brothers,” do I not know that they are ten? Astonishing! It is, rather, nine parts were for fraternity, and one to acquire grain. (The primary motivation for the brothers in their journey to Egypt was to locate Joseph, rather than the purchase of grain. ) “But Benjamin, Joseph's brother…” (Since the verse specifies that Joseph’s brothers came with the exception of Benjamin, it was obvious that there were ten. This confirms the need for the previous statement of the midrash (Hamidrash HaMevoar).)

The word ason means “mischief, evil, harm, calamity, disaster.” Jacob uses it when his sons tell him that the viceroy of Egypt (Joseph) insists that they bring their youngest brother Benjamin with them when they return, if they are to be cleared of the charge of spying. With Joseph missing, Benjamin is the only son left of Jacob’s beloved wife Rachel, who died giving birth to him. Jacob initially refuses to give permission for Benjamin to leave home, saying: “If you take this one from me, too, and he meets with disaster (ason), you will send my white head down to the grave in sorrow” (Genesis 44:29). (The word appears three times in the Jacob-Joseph-Benjamin story (Genesis 42:4, 42:38, 44:29) and twice in the present context (Exodus 21:22, 23). These are the only occurrences in the Hebrew Bible.)

כי תצא וגו׳ ונשמרת WHEN [THE HOST] GOETH FORTH [AGAINST THINE ENEMIES], THEN KEEP THEE [FROM EVERY EVIL THING] — because Satan accuses men in time of danger (Jerusalem Talmud Shabbat 2:6; Midrash Tanchuma, Vayigash 1 on Genesis 42:4; cf. Rashi on that verse and our Note thereon).

עשרה TEN — What is the mention of this number intended to tell us? Is it not written (Genesis 42:4) “but Benjamin, Joseph’s brother did he not send” (and we therefore know that only ten brothers went to Egypt)? But it means to suggest that so far as their feeling of brotherhood towards Joseph was concerned they were divided into ten, because the love and hatred that all of them bore him were not alike, where as in regard to buying corn they were at one and united (Genesis Rabbah 91:2).

The Gemara asks: What is the rationale for the opinion of Rabbi Neḥunya ben HaKana? Abaye said: It states the word harm at the hands of man, in the verse “But if any harm follow, then you shall give a soul for a soul” (Exodus 21:23) and it states the word harm at the hand of Heaven, in the verse in which Jacob states: “My son shall not descend with you…and harm befalls him on the way” (Genesis 42:38). Just as with regard to harm that is stated at the hands of man, e.g., one who kills and is liable to be executed, one is exempt from the associated payment, so too, with regard to harm that is stated at the hand of Heaven, one is exempt from the associated payment.

Rav Adda bar Ahava strongly objects to this: From where is it derived that when Jacob is warning his sons he is warning them about cold and heat [tzinim paḥim], which are at the hand of Heaven? Perhaps he was warning them about a lion and thieves, which are harm at the hands of man, meaning that unlike heat and cold, these dangers are not calibrated by God. The Gemara refutes this: Is that to say that Jacob warned them about this harm at the hand of man, but about that harm at the hand of Heaven he did not warn them? Jacob warned them about all potentially harmful matters that might befall Benjamin, not merely one particular form of catastrophe.

But Binyamin, Yoseif’s brother, Yaakov did not send along with his brothers, for he [Yaakov] said, Misfortune [Death] might befall him.

But Benjamin, Joseph's brother, Jakob sent not down with his brethren; for he said, Behold, he is a youth, and I fear lest death should befall him.

Genesis 42,5-6. “Joseph’s brothers arrived (in Egypt) ‎and bowed down, and prostrated themselves to him.” ‎‎(The ruler in charge of grain sales) ‎וירא יוסף את אחיו ויכירם ‏ויתנכר אליהם‎, “When Joseph saw his brothers, he recognized ‎them and he acted as if he was a stranger to them.” We need ‎to understand what the Torah intended to teach us by writing ‎that Joseph acted as a stranger to them, when this would have ‎become apparent as soon as we read about their dialogue.‎ I believe the line is introduced by the Torah to teach us that ‎the Torah considers Joseph’s conduct at this time as justified. ‎Joseph’s dream had shown him that his brothers would at one ‎stage prostrate themselves before him. (Genesis 37,7) His brothers ‎had opposed the idea that he would become king, ruling over ‎them. It is the way of the world that if someone has been ‎vanquished in a battle or duel, that if he knows who the victor is, ‎he will aim to take revenge sooner or later. If the vanquished ‎person does not know who has defeated him, his embarrassment ‎and desire for revenge will be far less, as other people presumably ‎are also unaware of his having been the loser in a conflict. In our ‎story, Joseph had become the victor; now that his dream had ‎been fulfilled and his brothers had prostrated themselves before ‎him this was all that concerned him, as he no longer felt that his ‎brothers’ accusations that he was an egomaniac, were true. Had ‎the brothers been able to, they would have made every effort to ‎prevent Joseph’s dream from becoming fulfilled. They would have ‎harboured ill will against him as soon as they had realized that his ‎dream had come true, just as they had imagined him as hoping ‎that it would. Therefore, Joseph contented himself with the ‎knowledge that his dream had indeed been fulfilled, making sure ‎that this would not have been at the expense of his brothers ‎becoming upset about this and probably hostile towards him. He ‎therefore acted in a manner that would convince the brothers ‎that the person before whom they had prostrated themselves had ‎not been their long lost brother. Seeing that the person before ‎whom the brothers prostrated themselves was a duly appointed ‎king, -not even one who had come to the throne by revolution- ‎they did not mind having to prostrate themselves before a king ‎such as he, especially as he volunteered- against payment of ‎course- to save them from total economic ruin. Joseph on his part ‎did all that he could to not let the brothers feel that he had ‎bested them. When the Torah describes the sequence of this ‎encounter with the words: “they prostrated themselves and he ‎recognized them, etc.,” this is to hint that it now dawned on ‎Joseph that just as he had recognized them, they might recognize ‎him; in order to avoid their becoming embarrassed he then ‎devised a scheme to disguise himself in every way possible so that ‎they did not recognize him. The Torah reports this to show that ‎his disguise worked.‎ It is also possible to see in the sequence of these verses an ‎explanation why during all these years (22) Joseph had never sent ‎a message to his father showing that he was alive and even ‎prosperous. He knew that his dreams would become true ‎prophetic visions and that that as a result of this his brothers ‎would become deeply saddened and frustrated. Once his father ‎would have been informed of his being alive and well, this would ‎become known to the brothers even if their father did not tell ‎them outright. Yaakov’s whole bearing would change from that ‎of a father grieving for a lost son, and the brothers would notice ‎this.‎

בתוך הבאים, “they intermingled with others going to Egypt for the same purpose, disguising themselves so as not to draw attention to themselves as they had been commanded to do by their father, when he had said: למה תתראו, “why do you draw attention to yourselves?”

ויבאו בני ישראל…כי היה רעב, The children of Israel arrived…for there was a famine in the land of Canaan. The fact that there was a famine had to be repeated. This is to explain why the Torah first wrote בתוך הבאים. You should not ask where these הבאים have been mentioned previously so that the Torah could describe the brothers as "being amongst them." Once we are told that there was a famine in Canaan it becomes obvious that many other people from Canaan must have been going to Egypt to buy grain there.

The Torah also wanted to indicate that the brothers devised a clever scheme to disguise themselves "among the other travellers." They created the impression that they were in Egypt for the same purpose as all the other travellers from Canaan, whereas in reality they were searching for Joseph. In other words: the brothers' disguise was to appear as shoppers for grain. This ought to have been an easy way to camouflage their real purpose because of the famine in the land of Canaan.

בתוך הבאים, they did not appear different although they were Hebrews. Seeing that it was a time of danger, i.e. famine, they mingled freely with all the other people traveling to Egypt for the same purpose.

בתוך הבאים AMONG THOSE THAT CAME — They hid themselves in the crowd that people should not recognize them, for their father had bidden them not to show themselves all at one entrance to the city but that each should enter by a different gate in order that the evil eye should not have power over them (i.e. that they should not attract the envious attention of the people) for they were all handsome and stalwart men (Midrash Tanchuma 1.:10:6).

Hier treten sie zum erstenmale als בני ישראל auf. Es war dies auch ein Moment von keiner kleinen Entscheidung. Die ganze Zukunft trug er in seinem Schoße. Und sie kamen בתוך הבאי׳. Es ahnte ihnen nichts von dem Folgenschweren dieses ganzen. —

בתוך הבאים, people traveled together in large groups to afford themselves protection against highway robbers. At that time there were more than the usual amount of these. They would rob both the money carried to buy food and the food itself

The sons of Israel, Jacob, came to acquire grain among those others who came from Canaan to acquire grain in Egypt, as the famine was in the land of Canaan.

“The sons of Israel were among those who came” [42:5]. The sons of Jacob came among other people. They were disguised so they should not be given the evil eye. (Rashi, Genesis, 42:5.)

The Holy One, blessed be He, recognizes His truth and knows it as it is. He does not know with a knowledge which is external to Him in the way that we know, for ourselves and our knowledge are not one. Rather, the Creator, may He be blessed, He, His knowledge, and His life are one from all sides and corners, in all manners of unity. Were He to live as life is [usually conceived], or know with a knowledge that is external from Him, there would be many gods, Him, His life, and His knowledge. The matter is not so. Rather, He is one from all sides and corners, in all manners of unity. Thus, you could say, "He is the Knower, He is the Subject of Knowledge, and He is the Knowledge itself." All is one. This matter is beyond the ability of our mouths to relate, [or our] ears to hear, nor is there [the capacity] within the heart of man to grasp it in its entirety. [In expression of this concept, Genesis 42:15] states: "chay (By the life) of Pharaoh" and [I Samuel 25:26] states "chay, (By the life) of your soul," but [I Samuel, ibid.] does not say: "chay, (By the life) of God" but chai Adonai, “As God lives.” [This shows] that the Creator and His life are not two, as are the lives of living beings or the lives of the angels. Thus, He does not recognize and know the creations in terms of the creations as we know them, but rather He knows them in terms of Himself. Thus, since He knows Himself, He knows everything, for the existence of everything else is dependent on Him.

“The sons of Israel came to acquire grain among [betokh] those who came, as the famine was in the land of Canaan” (Genesis 42:5). “The sons of Israel came to acquire…” – from where is it derived that a congregation is ten [men]? (This is stated regarding the law that matters of sanctity, such as kaddish and kedusha, can be recited only with a quorum of ten men (see Megilla 23b).) Rabbi Abba bar Kahana and Rabbi Yosei in the name of Rabbi Yoḥanan: “Congregation” (Numbers 35:24) is stated here, (Regarding the makeup of the Sanhedrin.) and elsewhere it is stated: “Until when for this evil congregation…?” (Numbers 14:27); just as “congregation” that is written elsewhere is ten, (The reference in Numbers 14:27 is to the spies who delivered an evil report to the Israelites in the wilderness. This was done by ten of the twelve spies. ) so, “congregation” that is written here is ten. Rabbi Simon said: It is stated here: “[I shall be sanctified] among [the children of Israel” (Leviticus 22:32), and “among” is stated elsewhere; (In Genesis 42:5, regarding the ten brothers of Joseph. ) just as “among” that is stated elsewhere is ten, so, too, “among” that is stated here is ten. Rabbi Yosei bar Avon said: Were it from “among” it would be even many more. (It says “among those who came,” and there were many more than ten who came to Egypt.) Rather, it is stated here “the children of Israel [benei Yisrael]” and it is stated elsewhere “the sons of Israel [benei Yisrael]” (Genesis 42:5. ) – just as “the sons of Israel” stated elsewhere were ten, so, too, “the children of Israel” stated here are ten. Rabbi Simon said in the name of Rabbi Yehoshua ben Levi in the name of Rabbi: One may count a small child as the completion of ten. (If there are nine adults and one child, they may be considered to comprise a quorum. ) But is it not taught: We are not particular regarding a minor? (A boy is considered an adult only when he reaches the age of thirteen and also has two pubic hairs, a sign of puberty. However, the teaching cited here by the midrash indicates that if he has two pubic hairs, one is not particular about whether he has reached the age of thirteen, and he may be counted toward the quorum (see Berakhot 47b–48a). This implies that a minor who does not yet have two pubic hairs may not be counted toward the quorum. ) Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: It is necessary for the case of two minors, one [whose status] is uncertain and one who is [certainly] a minor; (The teaching that one is not particular regarding a minor refers to the case of two minors; one has two pubic hairs but has not yet reached the age of thirteen, and the other does not yet have two pubic hairs (Etz Yosef). ) one renders the uncertain one as part of the quorum and the minor as a completion. (The minor whose status is certain may count only as the tenth man in the quorum. ) It is taught: One may count a minor and a Torah scroll as the completion of ten. (If the minor is holding a Torah scroll, he may be considered the tenth man in the quorum. ) Rabbi Yudan said: This is the baraita: One may count a minor as the completion for a Torah scroll. (One may include a minor in the tally of seven people called to the Torah during the Torah reading on Shabbat (Maharzu). ) From when may one count his as the completion? Rabbi Avuna said: Rabbi Yudan and Rav Huna dispute [the answer to] this, both of them in the name of Rabbi Shmuel: One said: When he knows the nature of a blessing, and the other said: When he knows to Whom he is reciting the blessing. Rabbi Yehuda bar Pazi in the name of Rabbi Asi: Nine who appear like ten may recite the zimmun. (The name of God may be included in the zimmun when ten men participate. Rabbi Asi says that this is true even if there are nine who look like ten. The Gemara (Berakhot 47b) cites two opinions as to whether nine appear as ten when they are crowded together or when they are scattered. ) What do they do when they are distinct? (Of what benefit is it if the nine appear as ten? There are still only nine, and nine do now comprise a quorum (Yefeh To’ar).) It is, rather, even if there is a minor in their midst. (Rabbi Asi means to say that a minor can count as the tenth member of the quorum. ) Rabbi Berekhya in the name of Rabbi Yaakov bar Zavdi raised a question before Rabbi Yosef: Just as they render him a completion of ten, do they render him a completion of three? (To recite zimmun. ) He said to him: Is this not a case of “all the more so” – if elsewhere, where it is a matter of mentioning God’s name, one counts him as the completion, here, where it is not a matter of mentioning God’s name, may one not count him as the completion? (If the minor can count to complete the quorum of ten to mention the name of God in zimmun, certainly he can count as the third individual so that zimmun may be recited without the name of God. ) He said to him: That is what it says: They count him as the completion for Grace after Meals, but for the recitation of Shema and the Amida prayer, one does not count him as the completion until he grows two hairs. (The fact that it is stated that the minor may be the completion of the quorum for Grace after Meals but not for the recitation of the Amida prayer by the prayer leader indicates that the minor may count when it comes to mentioning the name of God, but not in order to bring about an obligation to recite a prayer that otherwise would not have been recited. Similarly, he may not count toward the three men necessary for zimmun, because without him they do not have the obligation to recite zimmun at all (Matnot Kehuna). ) Rabbi Asi said: Many times I ate with Rabbi Taḥlifa and many times I ate with Rabbi Ḥanina bar Sisi my uncle, and they did not include me in the zimmun until I grew two hairs. From when may he read the Torah? Rabbi Avina said: Rav Huna and Rabbi Yehuda dispute [the answer to] this, both of them in the name of Rabbi Shmuel: One said: From when he knows how to recite a blessing. The other says: From when he knows the nature of the blessing and to Whom he recites a blessing. Rabbi Shmuel bar Shilat raised a question before Rav and some say: A question was raised before Shmuel bar Shilat: [If] nine [ate] bread and one [ate vegetables, what is [the ruling]? He said to them: One recites the zimmun. [If] eight [ate] bread and two [ate] vegetables, one recites the zimmun. [If] seven or six [ate] bread and four [ate] vegetables, what is [the ruling]? He said to them: One recites the zimmun. Rabbi Avina raised a question: Half and half, what is the ruling? Rabbi Ze’eira said to him: While I was there, I should have asked, and I regret that I did not ask it. Rabbi Yirmeya raised a question: The one who ate vegetables, what [is the ruling]; can he recite the zimmun on their behalf? It is taught: Three hundred nazirites ascended and were obligated to sacrifice nine hundred offerings (Each nazirite is obligated to bring three offerings at the conclusion of his naziriteship: A burnt offering, a sin offering, and a guilt offering. However, these nazirites did not have the means to pay for their offerings.) in the time of Shimon ben Shataḥ. For one hundred and fifty of them, he found an opening, (He found a flaw in their initial vow which enabled him to nullify their nazirite vows and absolve them of the obligation of bringing the offerings.) for one hundred and fifty of them, he did not find an opening. Rabbi Shimon ben Shataḥ went up to King Yannai. He said to him: ‘Three hundred nazirites ascended and are obligated to sacrifice nine hundred offerings, but they do not have [the means]. You give half from yours and I will give half from mine, and let them go and sacrifice.’ King Yannai gave half from his and they went and sacrificed. Someone came and spoke slander to King Yannai about Shimon ben Shataḥ: ‘Know that everything that they sacrificed, they sacrificed from yours, but Shimon ben Shataḥ did not give anything from his.’ King Yannai became angry at Shimon ben Shataḥ. [Shimon ben Shataḥ ] heard that he was angry at him, and he was distressed and he fled. Some time later, there were dignitaries from the Persian Empire who were eating at King Yannai’s table. They said to him: ‘Our lord the king, we remember that there was a certain elder here, who would say matters of Torah to us.’ [King Yannai] said to [Shimon ben Shataḥ’s] sister: (King Yannai’s wife was Shimon ben Shataḥ’s sister.) ‘Send after him and have him brought here.’ She said to him: ‘Give me your word [that he will not be harmed] and send him your ring, and he will come.’ He gave her his word, sent his ring, and he came. When he came, he sat between the king and the queen. [King Yannai] said to him: ‘Why did you flee?’ [Shimon ben Shataḥ said:] ‘I heard that my lord the king was angry at me, and I was frightened of you [and wanted to ensure] that you would not kill me, so I fulfilled this verse: “Hide for a brief moment, until fury will pass”’ (Isaiah 26:20). He said to him: ‘Why did you deceive me?’ He said to him: ‘God forbid, I did not deceive you. Rather, you [gave] from your wealth and I [gave] of the Torah, (Shimon ben Shataḥ had used his Torah knowledge to annul the vows of half the nazirites, thus exempting them from bringing their sacrifices. ) as it is written: “For in the shadow of wisdom, in the shadow of silver”’ (Ecclesiastes 7:12). He said to him: ‘Why did you not tell me?’ He said to him: ‘Had I told you, you would not have given.’ He said to him: ‘Why did you sit between the king and the queen?’ He said to him: ‘It is written in the book of ben Sira: “Prize it, and it will elevate you; and it will seat you between rulers.”’ He said: ‘Pour for him and let him recite the blessing.’ He said: ‘Blessed [is He] for [providing] the food that Yannai and his cohorts ate.’ He said: ‘Even now, you remain in your obstinacy? In all my days, I never heard Yannai in the blessing.’ He said: ‘What should I say, let us recite a blessing for what we ate? But I did not eat.’ (Generally, when three men participate in a meal, Grace after Meals is preceded by zimmun, an introductory section in which one of the lines is: Blessed is He from whose [food] we have eaten. However, in this instance Shimon ben Shataḥ had not actually eaten. ) He said: ‘Give him and let him eat.’ (According to the Gemara (Berakhot 48a), Shimon ben Shataḥ merely drank the first cup of wine they had brought, and then they brought him an additional cup for the recitation of Grace after Meals. ) Once he ate, he said: Blessed [is He from whose food] we have eaten.’ Rabbi Yoḥanan said: They disagree with him, with the statement of Shimon ben Shataḥ. Rabbi Abba said: Regarding the first. (The Sages disagreed with his recitation of the blessing: Blessed [is He] for [providing] the food Yannai and his cohorts ate (Etz Yosef). ) Rabbi Yirmeya said: Regarding the second. (They disagreed with his reciting Grace after Meals for King Yannai and his guests after having only consumed a cup of wine. The Sages held that one must eat bread in order to recite Grace after Meals. ) The opinions of Rabbi Yirmeya are contradictory. There, he is uncertain, here, it is obvious to him. (Rabbi Yirmeya was cited above as asking whether one who ate vegetables could recite Grace after Meals for others who ate bread, and now he is cited as being sure that one cannot do so. ) The one where he is uncertain is in accordance to the opinion of the Rabbis, and the one where it is obvious to him is in accordance with the opinion of Rabban Shimon ben Gamliel, as it is taught in that regard: If he reclined with them and dipped with them, even though he did not eat an olive bulk of grain, one includes him in the zimmun, this is the statement of the Sages. Rabbi Yaakov bar Aḥa said in the name of Rabbi Yoḥanan: Actually, one does not include him in the zimmun, until he eats an olive-bulk of grain. But is it not taught: [If] two [ate] bread and one [ate] vegetables, they recite the zimmun? That baraita is in accordance with the opinion of Rabban Shimon ben Gamliel.

As soon as Jacob heard that there was corn in Egypt, he said to his sons: Get you down thither, and buy for us from them, etc. And Joseph’s ten brethren went down (ibid. 42:2–3). Why did all ten go? Because in that number resides the power to set aside retribution. (Because ten comprise a minyan and so they could beseech God as a congregation.) For example, when the Holy One, blessed be He, was about to destroy Sodom, our patriarch Abraham pleaded for heavenly mercy in their behalf. He spoke first of fifty men, but finally reduced the number to ten, as it is said: Peradventure ten shall be found there (ibid. 18:31). Ten men also comprise a congregation, as is said: How long shall I bear with this evil congregation (Num. 14:27), and God standeth in the congregation of God (Ps. 82:1). Hence Scripture states: Joseph’s ten brethren went down (Gen. 42:3). Just as in the case of Sodom, Scripture speaks here of ten. And the sons of Israel came to buy among those that came (Gen. 42:5), in order that no one would recognize them. The Holy One, blessed be He, declared: Because you have said: We shall see what will become of his dreams (ibid. 37:20), his dream was fulfilled. Joseph saw his brothers and recognized them, but they did not recognize him, for they had felt no compassion for him, while Joseph recognized them because he pitied them.

The following Midrash spells out the advice to counter the sin of desecrating the holy Name of G’d by performing public acts of sanctifying that Name (Sifra Emor 9,4-5). The author understands the directive: “I want to be sanctified among the Children of Israel” as a call for someone to risk his life for the sanctification of the Lord’s name. I might have thought that one could have fulfilled this directive by risking his life on behalf of G’d in private; the Torah adds the words “among the Children of Israel,” to teach that this directive is aimed at performing such an act in public. When doing so one must not hope that G’d would save one but must really be prepared to die for the cause. Anyone who publicly risks his life on behalf of G’d’s name hoping thereby to become the beneficiary of a miracle by G’d will not experience such a miracle. If, however, such a person is clearly resigned to the fact that G‘d will not rescue him, a miracle is liable to be performed for him as occurred in the incident of Chananyah, Mishael, and Azaryah, all of whom were defying the threats of Nevuchadnezzar and who chose to become martyrs explaining that they did not do so in order to demonstrate G’d’s power to save them (compare Daniel 3,18). [The author had elaborated on this drawing on a Midrash in Shir Hashirim Rabbah 7,13 describing these martyrs’ previous discussion with the prophet Ezekiel. Ed.] Furthermore, our sages use this verse as proof that matters involving sanctification of G’d’s Name [not necessarily risking one’s life, but prayers such as the Kedushah, Ed.] have to have an audience of at least ten male adults. They draw a comparison between the death of the ten spies in a group described by the Torah as עדה, a “community,” i.e. the minimum number of adult males to which this term can be applied. (Compare Berachot 21). Rabbeinu Yaakov (Tosaphist) already comments on that statement in the Talmud that it is not admissible to derive such halachic rules from an example of the ten spies, i.e. “an ungodly” congregation rather than a “holy congregation.” The principal message of that discussion in the Talmud is the word בתוך, “amongst.” Clearly, when the word is used here it means “a holy congregation.” When the word appears in connection with Joseph’s ten brothers entering Egypt (Genesis 42,5) it is the Torah’s way of hinting that these brothers at that time were also a holy congregation. [There are many Midrashim proving that the brothers were bent on rescuing Joseph during their trip, certainly a holy task, and one that involved danger to themselves as evident in the story with Benjamin during their second trip. Ed.]

From where that “congregation” means ten people (The discussion here is to prove that for a public invocation of the Name one needs a congregation of at least ten adult males. The relevant verses are Lev. 19:2 “Speak to the entire congregation of the children of Israel and tell them: conduct yourselves in holiness because I, The Eternal, your God, Am Holy” and Lev. 22:32 “I shall be sanctified in the midst of the children of Israel.” The same discussion is reported Megillah 4:4, Sanhedrin 1:4. The parallel discussion in the Babli, Megillah 23a, in the name of the first generation Rebbi Ḥiyya, is based on the second verse and is intelligible only if it is understood as reference to the derivation in the Yerushalmi.) ? Rebbi Abba and Rebbi Yasa in the name of Rebbi Yoḥanan: It is said here “congregation” and it says there (“Here” refers to Lev. 19:2, “there” to Num. 14:27: “How long for this evil congregation”, speaking of the ten spies who argued against entering the Land. There were twelve spies in all; Joshua and Caleb were in the opposition; accordingly there were ten evil persons who formed the congregation.) “congregation”. Since “congregation” mentioned there means ten, so also “congregation” mentioned here must mean ten. Rebbi Simon said, it is said here “in the midst” and it is said there “in the midst” (Gen. 42:5): “The sons of Israel came to buy grain in the midst of those who came.” Since “in the midst” said there means ten, so also here it must mean ten. Rebbi Yose ben Rebbi Abun said to him, if you deduce from “in the midst”, there are too many of them (In particular, in Lev. 22:32, “in the midst” must mean 600’000 adult males. In the Babli, Lev. 22:32 is used to establish a formal parallel, known as gezerah shawah, between this verse and the one from Genesis. The latter verse is then used to arrive at the number ten (since of the twelve tribes, Joseph and Benjamin were missing). From the Babli it seems that there was a tradition linking the two verses (since in its opinion, gezerah shawah must be based on a tradition) and, therefore, R. Simon is forced to quote a verse that in itself seems to be less adequate than the one used before.) . But it is said here “the children of Israel” and it is said there “the children of Israel.” Since “children of Israel” said there means ten, so here it also must mean ten.

Samuel stated, the sanctification of the New Moon is only by ten {attendants} (In Sanhedrin1:2 (Note 120) this is quoted as Amoraic statement of Samuel. It is not the determination of the day of the New Moon, which can be made by a competent court of three, but the solemn declaration of the start of a new month.) . (Gen. rabba 91(1).) Rebbi Abba, Rebbi Yasa in the name of Rebbi Joḥanan: It is said here community, and it is said there, how long this bad community. Since “community” mentioned there are ten, so also “community” mentioned here are ten (Lev. 19:2 reads, speak to the community of Israel, you shall be holy. From this one wants to prove that all matters called “holy” need a community of at least ten adult males. Since the ten bad scouts are called a “bad community” in Num. 14:17, it follows that in Pentateuchal usage a group is called “community” if it has 10 members. Since we do not find the expression used for a smaller number, 10 is the required minimum. Babli 23b.) . Rebbi Simon said, it is said here, in midst, and it is said there (Gen. 42:5.) , the sons of Israel came to buy in midst of the comers. Since “in midst” mentioned there are ten, so also “in midst” mentioned here are ten (Here the reference is to Lev22:32: I shall be sanctified in the midst of the Children of Israel. One intends to prove that God may be sanctified by any group of at least 10 of the Children of Israel.) . Rebbi Yose ben Rebbi Abun said to him, if you infer from “in midst”, there are many (There are two possible interpretations of this statement. Since Lev22:32 is the conclusion of statements about the Temple service, it may refer to all the people and therefore require a minimum of 600’000 people, or it may refer to the large number of times the lexeme “in the midst” is used in the Pentateuch, from which nothing can be inferred.) . [But it is said here “the sons of Israel”, and it is said there “the sons of Israel”. Since there are ten, also here are ten. (The word “Cohen” is mentioned 3 times in Lev. 27:8, 2 times each in vv. 14,14, and once in vv. 11,21,23, for a total of 10.) ]

HALAKHAH: “The High Synhedrion,” etc. (This is not a repetition of the Mishnah. The paragraph really does not refer to the qualifications of a court but to the requirement of having 10 adult males in attendance for religious observations of a “congregation.” The paragraph is an almost complete quote from Berakhot 7:3, Notes 106–108, is repeated in Megillah 4:4 (75b l. 7), Babli 23b, and is alluded to in Sanhedrin4:10.) Rebbi Abba, Rebbi Yasa in the name of Rebbi Joḥanan: It says here “congregation”, and it says there “congregation”, how long the evil congregation. Since “congregation” there means ten, so here also ten. Rebbi Simon said, it is said here “amid”, and it is said there “amid”. Since “amid” there means ten, so here also ten. Rebbi Yose ben Rebbi Abun told him, if you want to infer from “amid”, there are too many. But it is said here “the sons of Israel”, and it is said there, “the sons of Israel”, the sons of Israel came to buy grain. Since “the sons of Israel” there were ten, so here also ten.

The sons of Yisrael came to buy [grain] among the others who came, for there was famine in the land of Canaan.

And the sons of Israel went every one by one door, lest the evil eye should have sway over them, as they went together to buy among the Kenaanites who went also to buy; because the famine was in the land of Kenaan.

Genesis 42,6. “and Joseph was the effective ruler of the ‎land; he was the one in charge of grain sales to the whole ‎nation.” The expression ‎עם הארץ‎ in this verse is meant to ‎contrast with ‎עם ה'‏‎, “the Lord’s people.” The latter, whenever ‎used in the Bible, refers to the pious people, the righteous people. ‎The former are the ones whose entire orientation in life revolves ‎around earthly concerns, an attitude that ought to be drastically ‎changed, broken down. This is why Joseph is described as ‎possessing the attribute, i.e. ‎משביר‎, that is capable of bringing ‎about a re-orientation in the average Egyptian’s order of ‎priorities. If the provision of ‎שבר‎, “life-sustaining rations” is ‎understood in this sense, then one can understand that the ‎Egyptians thanks to Joseph’s selfless concern with the welfare of ‎the whole nation could produce a religious reorientation of the ‎whole population. ‎[It is difficult for people living in a democracy where ‎the so called ruler is not given more than a maximum of 8 years ‎of continuous rule, that Joseph who did not once have to worry ‎about being re-elected in a rule spanning 80 uninterrupted years, ‎could concentrate all his talents on the task of improving the ‎population’s well being. Ed.]

Genesis 42,5-6. “Joseph’s brothers arrived (in Egypt) ‎and bowed down, and prostrated themselves to him.” ‎‎(The ruler in charge of grain sales) ‎וירא יוסף את אחיו ויכירם ‏ויתנכר אליהם‎, “When Joseph saw his brothers, he recognized ‎them and he acted as if he was a stranger to them.” We need ‎to understand what the Torah intended to teach us by writing ‎that Joseph acted as a stranger to them, when this would have ‎become apparent as soon as we read about their dialogue.‎ I believe the line is introduced by the Torah to teach us that ‎the Torah considers Joseph’s conduct at this time as justified. ‎Joseph’s dream had shown him that his brothers would at one ‎stage prostrate themselves before him. (Genesis 37,7) His brothers ‎had opposed the idea that he would become king, ruling over ‎them. It is the way of the world that if someone has been ‎vanquished in a battle or duel, that if he knows who the victor is, ‎he will aim to take revenge sooner or later. If the vanquished ‎person does not know who has defeated him, his embarrassment ‎and desire for revenge will be far less, as other people presumably ‎are also unaware of his having been the loser in a conflict. In our ‎story, Joseph had become the victor; now that his dream had ‎been fulfilled and his brothers had prostrated themselves before ‎him this was all that concerned him, as he no longer felt that his ‎brothers’ accusations that he was an egomaniac, were true. Had ‎the brothers been able to, they would have made every effort to ‎prevent Joseph’s dream from becoming fulfilled. They would have ‎harboured ill will against him as soon as they had realized that his ‎dream had come true, just as they had imagined him as hoping ‎that it would. Therefore, Joseph contented himself with the ‎knowledge that his dream had indeed been fulfilled, making sure ‎that this would not have been at the expense of his brothers ‎becoming upset about this and probably hostile towards him. He ‎therefore acted in a manner that would convince the brothers ‎that the person before whom they had prostrated themselves had ‎not been their long lost brother. Seeing that the person before ‎whom the brothers prostrated themselves was a duly appointed ‎king, -not even one who had come to the throne by revolution- ‎they did not mind having to prostrate themselves before a king ‎such as he, especially as he volunteered- against payment of ‎course- to save them from total economic ruin. Joseph on his part ‎did all that he could to not let the brothers feel that he had ‎bested them. When the Torah describes the sequence of this ‎encounter with the words: “they prostrated themselves and he ‎recognized them, etc.,” this is to hint that it now dawned on ‎Joseph that just as he had recognized them, they might recognize ‎him; in order to avoid their becoming embarrassed he then ‎devised a scheme to disguise himself in every way possible so that ‎they did not recognize him. The Torah reports this to show that ‎his disguise worked.‎ It is also possible to see in the sequence of these verses an ‎explanation why during all these years (22) Joseph had never sent ‎a message to his father showing that he was alive and even ‎prosperous. He knew that his dreams would become true ‎prophetic visions and that that as a result of this his brothers ‎would become deeply saddened and frustrated. Once his father ‎would have been informed of his being alive and well, this would ‎become known to the brothers even if their father did not tell ‎them outright. Yaakov’s whole bearing would change from that ‎of a father grieving for a lost son, and the brothers would notice ‎this.‎

Hishtachavu l’Hashem b’hadrat kodesh corresponds to the upper unification/marital relations of Shabbat. This is the upper brit, which contains the primary [expression] of bowing down, as in (Genesis 42:6), “Yosef’s brothers came and bowed themselves before him.” [Yosef] himself is “the grandeur of holiness,” as in (Deuteronomy 33:17), “His grandeur is like a firstborn ox.”

2. For the principle is that the tzaddik has the power to exercise rule as he sees fit. As our Sages taught: “a tzaddik rules…” (2 Samuel 23:3) —Who rules over Me? The tzaddik (Moed Katan 16b). This corresponds to “Yosef was the ruler” (Genesis 42:6). He is the encompassing root of all Jewish souls, and they are the extensions that receive from him.

it is written (Genesis 42:6), “Yosef was the ruler,” which is the aspect of severities; “he was the provider of food for all the people,” which is the aspect of benevolences.

6. And this is BeReIShYT—ROSh BaYiT. It refers to the world’s master-of-the-house, namely, the true tzaddik, who is the beauty and the splendor of the world. He is the concept of Yosef, as in “As for Yosef, he was the regent, he was the provider…” (Genesis 42:6), the concept of rosh bayit, the world’s master-of-the-house. For it is due to him that the Beit HaMikdash and Jewish houses and dwellings are preserved, as mentioned above. Thus, when the name of this tzaddik, who is the rosh bayit, becomes important, the eyes of the Jewish people are opened, as mentioned above.

And now, for the sake of our brothers and friends, who tremble at the word of God, seeking the Torah and loving its wisdom, I will now say, “Peace unto the lovers of God’s Torah!” Come, House of Yaakov, and you will walk in the light of God, (Yeshayahu, 2:5.) may God be with us as He was with our forefathers, He shall not forsake us and He shall not forget us. (Melachim 1, 8:57) He shall forever lead us by peaceful waters, our rest shall be in our very progression from strength to strength, to ascend the ladder fixed in the ground which rises to Heaven! As for our revilers, who ask why we bother to invest so much contemplation into the Torah until our strength is exhausted? Who claim that the simple explanations of the written and oral Torah is enough. To them, I will offer noble words (See Mishlei, 8:6.) which draw the heart of man. Come and consider, see and behold! Taste and see that God is good (Tehillim, 34:9) to those who yearn for their souls to be restored by His perfect Torah. (See Tehillim, 19:8.) Those who contemplate it in the depths of their hearts will see and understand that those who taste its depths will merit life. These are the things that man will do and through them he shall live for eternity. Do you not see now that the house of Yaakov is faithful and the house of Yosef is your provider? (Bereshit, 42:6.) From the time the house was established, he has been faithful to sustain Israel with every word that comes out of the mouth of God upon which man lives. (“…he would make you know that man does not live by bread alone, but rather by all that comes forth from the mouth of G-d” (Devarim, 8:3). Interpreted in hasidic terms, this means that it is not physical sustenance that gives life, but the Divine essence within the food that enlivens. So, too, the author rails against those who neglect or deny the deeper meaning of the Torah, which is like being concerned only with the body and not the soul. On a more personal level, he seems to be attacking those who deny the validity of the unique (and controversial) interpretative approach of his grandfather, R. Mordechai Yosef of Izhbitz, and of his father, R. Yaakov. Those who reject it have “no portion in Yaakov and no inheritance in the house of Yosef.”) This shall cast away those who say that they have no portion in Yaakov and no inheritance in the house of Yosef. Their ways are crooked (Mishlei, 2:15) and they pervert the explanations of the Torah, hanging their misunderstandings like a lyre, preaching all of their logic which has no basis in God’s Torah, not in the words of the Tanaaim and Amoraim of the oral law, and all that they imagine they hang on a great tree (That is, claim that they can based their false interpretation on valid, earlier sources. Here, too, the author may be critiquing those who claim that Maimonides was a rationalist, who did not deal with the secrets of the Torah. The author proved that claim wrong in the first half of this work.) asserting, “This is the meaning of the Torah.” For these, the House of Yaakov will be a fire and the House of Yosef like a flame! (Ovadia, 1:18.) They will see and learn. They will see how to reveal the Torah of God from the plain meaning of the words, for are not His words like fire, (Yirmiyahu, 23:29.) and all who desire its light with truth and faith can come and warm themselves? And likewise, as a flame it will burn all those who learn Torah in order to vex the scholars of the mysteries, and who wear it as a crown and wield it as an axe. (See the Talmud, Pirke Avot, 4:5) And now, House of Yaakov, walk in the light of God and come home. See and understand that all the words of the Torah written in this book are needed for every man of Israel, in every place and every time. And how all of the events recorded in the Torah can illuminate every soul and instruct him how to sustain his life and all that he goes through with justice. (Tehillim 112:5.) For the words of the Torah are living and enduring for all eternity. All who contemplate the Torah grasp onto the tree of life, and it is life for those who hold onto it. (Mishlei, 3:18.) May God illuminate our eyes to His Torah, and place His love and fear in our hearts, in order to do His will, and to serve Him with a whole heart. (From the liturgy of the morning prayer, in the blessing before the reading of the Shema Yisrael. )

He acted like a stranger. The brothers committed five sins: 1) hating him; 2) plotting to kill him; 3) casting him into the pit; 4) selling him; and 5) causing their father anguish. To save them from punishment Yoseif afflicted them in five ways: 1) speaking to them harshly; 2) accusing them of spying; 3) casting them into prison; 4) frightening them with the return of the money; and 5) accusing them of stealing his goblet.

ויוסף הוא השליט על הארץ, “and Joseph was the onewho was the sole ruler of the land.” In spite of having such a demanding position, [which one would expect would force him to delegate the task of presiding over grain sales, he was the one who presided personally over all these sales. Ed.] He collected the money from all the customers. The reason that he did this was so that when, as he expected, his brothers would show up, he would immediately be aware of this.

THAT SOLD. Ha-mashbir (that sold) comes from the same root as shever (corn). It means the seller. It is a causative verb. (That is, it is a hifil. He caused the wheat to be sold (Weiser).)

הוא השליט על הארץ הוא המשביר לכל עם הארץ, he was the ruler of the land; he was the one who sold to all the people of the land. Even though Joseph was the ruler, and it is not usual for the ruler to personally conduct the grain sales, especially when this involved so much effort, he did so himself in order to encounter his brothers eventually.

ויוסף הוא השליט, the brothers had to appear before him personally as he was the seller, i.e. he authorised who could buy and how much. הוא המשביר. The term is only used transitively, someone who sells somebody else’s property to a third party. He gave instructions to his agents to sell. Initially, all potential purchasers had to be examined by Joseph personally. Although, no doubt this was a tedious procedure, Joseph had issued these instructions to make sure he would spot his brothers when they would arrive, as he was sure they must. As a result he would be able to confront his brothers.

HE IT WAS THAT SOLD GRAIN TO ALL THE PEOPLE OF THE LAND. Now it is not befitting a ruler of a land, second in rank to the king of Egypt, that he sell everyone a se’ah [a dry measure] or a half thereof of grain. It was for this reason that our Rabbis were impelled to say (Bereshith Rabbah 91:6.) that Joseph had ordered at that time that all storehouses except one be closed so that he would be sure to meet his brothers. In line with the literal interpretation of the verse it is possible that the people from all lands came before him, and he would question and investigate them, and then command the officers, “Sell so much food of this — and that — kind to the people of that city.” Thus it was necessary for the children of Jacob to come before him among those who came from the land of Canaan, that he could issue an order concerning them, specifying how much grain should be sold to their land, since they were the first to come from the land of Canaan (See further, at the end of Verse 9, where Ramban establishes the fact that the brothers were the first to come from the land of Canaan to buy grains, thus offering Joseph the opportunity to charge them as spies.) and they came before him for the sake of all.

וישתחוו לו אפים means THEY PROSTRATED THEMSELVES ON THEIR FACES— Similarly wherever various forms of this verb (שחה) in the Hithpael occur it implies stretching out the hands and feet when a person casts himself on the ground in the act of prostration (Megillah 22b).

Siehe oben voriges Kap. V. 56 u. 57.

He was the one who sold. He did not trust his servants with the task because the sums involved were too great.

Yoseif’s brothers came. Because Yoseif sold the grain personally the brothers were forced to come before him.

Joseph was the ruler over the land; he was the provider of grain to all the people of the land. Joseph did not deal merely with the actual sale of food; he was also responsible for providing oversight of the entire process. This meant that he had to take political considerations into account when supplying produce in order to ensure that foreigners would not endanger the security of the country. Joseph’s brothers came, and when they saw the powerful minister they prostrated themselves to him, faces to the earth, like all the other purchasers.

הוא המשביר לכל עם הארץ. “He was the seller of grain to the entire population of Egypt.” It sounds extremely strange that the viceroy, and de facto ruler of such an empire, should personally engage in grain sales, and in retail quantities at that! This is why some commentators understand the expression as that Joseph gave the order to open his silos for public sales of grain. According to the plain meaning of the text, Joseph personally, checked out all the travelers from foreign countries who had come to the border in order to buy grain in the land of Egypt. He instructed his officials how much to sell to any city, etc. When the sons of Yaakov arrived at the boundary of Egypt, they represented a delegation empowered to buy on behalf of their whole region.

“Joseph was the vizier of the land; it was he who dispensed rations” [42:6]. Ramban asks a question here. Is it just that a great lord like Joseph, who was over all of Egypt, that he should sell grain and measure it out himself? The explanation is that Joseph ordered all the treasuries should be closed, but only one treasury was open, in the expectation that his brothers would come to that treasury. Thus he would bring his brothers to himself. Thus, he took the silver with his own hands from each person. Ramban gives another explanation. Joseph commanded the officials that they should sell each nation grain separately in separate treasuries for each land. The children of Jacob came from their land, Canaan. People from the whole land were sent to choose a treasury. (Ramban, Genesis, 42:6.)

(Gen. 42:6) “now Yosef [was] the ruler over the land” -- That is, he had overpowered all the forces of impurity, and this is one of the great tasks of the first Mashiach -- to eradicate the spirit of impurity from the land by settling the Holy Land, for the spirit of impurity rules in the Holy Land where it is desolate, and this is revealed in the words, [gematria: 832] “and the land will not become desolate.” Though this was said about Egypt, the reference was to [gematria: 832] Eretz Israel, in accord with the spirit of Yosef, and as affirmed in gematria.

(Gen. 42:6) “Yosef [was/is] the ruler over the land” -- This refers to the fact that Yosef overpowers all the outer layers of impurity of Ismael and Esau.

Come and see: It is written (Genesis 42:6), "And Yosef was the ruler over the land" - that is the sun that rules over the moon, and gives it light and sustains it - "he was the provider for all the people of the land" - since all are nourished from that river that flows and ebbs, and the souls of all bloom from there. And because of that, all bow down towards that place. For there is nothing in the world that is not dependent upon the constellation (mazal). And this has been explained.

[2] Another interpretation: "And there will be an end..." Like scriptures says: "For from the house of bondage he went out to reign" (Ecclesiastes 4:14), referring to Abraham who left Ur of the Chaldeans and was raised in the world, as it says, "I am the Lord who brought you out" (Genesis 15:7). Alternatively, "from the house of bondage" refers to Isaac, whom God saved from the sword of his father, as it is written: "And he said, 'Do not stretch out your hand against the lad'" (Genesis 22:12). Isaac went out into the world and grew up, as it is written: "And Isaac went out to meditate" (Genesis 24:63). Additionally, regarding "from the house of the prisoners," this refers to Jacob, who left his father's house when he fled from Esau, as it says "And Jacob went out" (Genesis 28:10). And what is written about him? "And the man broke out exceedingly" (Genesis 30:43). However, even in his kingship he was born poor (Ecclesiastes 4:14), as when Esau came and took his goats and more (Genesis 32:15). Alternatively: "Regarding Joseph, who came from the house of prisoners and became king, as it is said 'The king sent and released him, even the ruler of peoples, and set him free.' (Psalms 105:20). However, even in his kingship, he was born poor, as it says 'A poor man who became king.' (Ecclesiastes 4:14). He did not elevate himself to become king, but just as his heart was when he was imprisoned, as it says 'And Joseph was the ruler...and he was the provider' (Genesis 42:6). And do not think that I only know him as the ruler and provider, but rather to teach you that he was both in his youth and as a king. As Solomon says: "If the spirit [of judgment] of the Ruler arises against you..."(Ecclesiastes 10:4)."

[3] Another interpretation:"And El Shaddai did not need to say 'grant you mercy' but rather 'grant you mercy before the king,' or 'before the ruler,' just as it is written, 'and Joseph was the ruler, etc.'" (Genesis 42:6) Why does it say "before the man"? It could have just said to give you mercy before the king, or before the ruler, as it is written "and Joseph was the ruler, etc." (Genesis 42:6). And why did his mother call him by his name Joseph, as it is written "And she called his name Joseph" (Genesis 30:24), while Pharaoh called him Zaphenath-paneah ["treasury of the glorious rest"] (Genesis 41:45) and the Egyptians called him Avrech [father in wisdom.] (Genesis 41:43)? Jacob omitted all of these names and only said "And El Shaddai, etc." before the man. Why, when his father sent him to his brothers, did the angel who was assigned by God to watch over him find him wandering and ask him what he was looking for? As it is written "And a man found him, and behold he was wandering in the field" (Genesis 37:15), and he said to him "What are you looking for?" and he answered "I am looking for my brothers." Once he arrived there, they threw him into a pit, then took off his coat, and then sold him four times, as it is written "Thus says the Lord: For three transgressions of Israel, and for four, I will not turn away" (Amos 2:6). And when the tribes went down to Egypt, as soon as he saw them, he had compassion on them." As it is written, "And Joseph recognized them" (Genesis 42:8). "And he turned himself away from them and wept" (Genesis 42:24). Immediately, the angel descended and appeared to Joseph in the form of a man, and he said to him, "Why do you have mercy on these people? Don't you know how much they have troubled you? They threw you into a pit and sold you four times. He began to accuse them and said to Joseph, "Immediately he revealed himself to them" (Genesis 45:1). He said to them, "Don't you know that I am a magician? I take the cup, smell it, and make myself a magician. He said to them, "I know that you are spies, but if you are honest, then you are finished." (Genesis 42:19). When they came to Jacob and said to him, "What do you think the king of Egypt said to us? He is not merciful to us." Only one person knows where he sent us from, and he stands and accuses us before him, as it is written, "The man said, 'Your servant, our lord, has asked us about our family'" (Genesis 43:7). For the man said, "You are spies" (Genesis 42:14). He said to them, "There is a man who accuses you, so be kind to him, as it is written, 'And Almighty God will give you mercy before the man' (Genesis 43:14), and not only before this man, but before all nations, as it is written, 'give them compassion before those who carried them captive.' (I Kings 8:50)"

[3] Another interpretation: "Rejoicing in His inhabited world." These are the tribes who sought to nullify something from the Torah. When Joseph saw the dream and said, "And behold, the sun, and the moon" (Genesis 37:9), they said to him, "Shall you indeed reign over us?" (Genesis 37:8). Once he left, they said to each other, "Come, let us kill him" (Genesis 37:20), etc. The Holy One, Blessed be He, said to them, "You seek to abolish something from the Torah and said, 'Let us be killed for it,' let us see who will uphold his words. He only did it when Joseph was sold as a slave and became a ruler, as it is said, 'And Joseph was the ruler, etc.' And Joseph's brothers came, etc. (Genesis 42:6). He began to accuse them of being spies (Genesis 42:9), they said to him, 'No, my lord, your servants have come, etc.' (Genesis 42:10-11), he said to them, 'No, you are thieves who sell your siblings as slaves. Send one of you etc.' (Genesis 42:16). And in the end, when the cup was found in Benjamin's hand, he began to say, 'Who stole the cup? Benjamin, son of a thief mother, for Rachel stole, etc.' (Genesis 31:19). 'Behold, you are the thief,' they began to say to him, 'What shall we say to my lord?' (Genesis 44:16) 'About Joseph,' he replied, 'What shall we speak?' (Genesis 44:16) 'and how shall we justify ourselves?'(Genesis 44:16) 'but] God has found [a way to exact punishment for] the [former] sin of your servants.'(Genesis 44:16) God said to them, 'What could you have abolished one thing for which you said, "Let us be killed for it?" Yet you seek to make yourselves slaves and He does not want that, as it is said, "Far be it from me to do so," etc.' (Genesis 44:17). "He who mocks them [God's words], will play the fool [or 'will be played for a fool'] in his own land [or 'in his own country']." [refer: Mishneh Torah, Torah Study 6:11]

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:49). “His offering was one silver dish [kaarat]….” – this is the offering that he presented in the name of Jacob, who had him precede Manasseh, and in the name of Joseph, who, because of his love, Jacob blessed him all those blessings, just as it says: “He blessed Joseph and said: The God [before whom my fathers, Abraham and Isaac, walked…]” (Genesis 48:15), and it says: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh…” (Genesis 48:20). “Dish [kaarat]” – this is Jacob; do not read it as kaarat, but rather, as akeret, who uprooted [akar] the right hand from Manasseh in favor of Ephraim. “Silver” – after, “the tongue of the righteous is choice silver” (Proverbs 10:20); what he said to Joseph: “His father refused, and said: I know, my son, I know; he too shall become a people…” (Genesis 48:19). “Its weight one hundred and thirty” – corresponding to the one hundred and thirty words that there are from “he laid it on Ephraim’s head” (Genesis 48:14) until “he placed Ephraim before Manasseh” (Genesis 48:20). “One silver basin [mizrak]” – this is Joseph, who was cast away [shenizrak] from his father and sold to Egypt. “One” – as he was king in Egypt, just as it says: “One of the people (Avimelekh said this referring to himself.) almost lay [with your wife]” (Genesis 26:10). Likewise it says: “Joseph was the ruler over the land…” (Genesis 42:6). “Silver” – after “the tongue of the righteous is choice silver,” as due to his wisdom he was privileged to achieve kingship, just as it says: “After God has disclosed all this to you.… You will be in charge of my house…” (Genesis 41:39–40). “Seventy shekels in the sacred shekel” – as Gabriel came and added one letter from the name of the Holy One blessed be He to his name and taught him seventy languages, as it is stated: “He established it as a precept for Joseph [bihosef] (He added a heh, changing Joseph [Yosef] to Yehosef.) when he went out over Egypt; I learned a language I had not known” (Psalms 81:6), as were it not so, the Egyptians would not have accepted Joseph to rule over them. “Both of them full of high-quality flour mixed with oil as a meal offering” – Jacob and Joseph were both full-fledged righteous men, and the two of them resembled one another. This accords with what Rabbi Shmuel bar Naḥmani said: “These are the chronicles of Jacob, Joseph” (Genesis 37:2). It should have said nothing other than: “These are the chronicles of Jacob, Reuben.” Why is it stated: “These are the chronicles of Jacob, Joseph”? It is to teach you that Joseph resembled his father in every respect. Just as Jacob was born circumcised, so too, Joseph was born circumcised. Just as this one, his mother was barren, so too, that one, his mother was barren. Just as this one, his mother suffered from the pain of her pregnancy, so too that one, his mother suffered during birth. Just as this one, his mother bore two, so too that one, his mother bore two. Just as this one, his brother seeks to kill him, this one, too, his brothers seek to kill him. This one, his brother hates [soneh] him, and that one, likewise. This one is a shepherd and that one is a shepherd. This one is hated [nistam] and that one is hated. (See Genesis 27:41, 49:23.) This one was stolen from twice: “Stolen in the day and stolen at night” (Genesis 31:39); that one, there is a double expression of stealing: “For I was abducted [gunov gunavti] [from the land of the Hebrews]” (Genesis 40:15). This one was blessed with ten blessings, (See Genesis 27:28–29.) and that one was blessed with ten blessings. (See Deuteronomy 33:13–17.) This one departed and went outside of the Land of Israel, and that one departed and went outside of the Land of Israel. This one took a wife outside of the Land of Israel, and that one took a wife outside of the Land of Israel. This one begot children outside of the Land of Israel, and that one begot children outside of the Land of Israel. This one, angels accompanied him, and that one, angels accompanied him. (A midrash says that when Joseph went to his brothers at the behest of his father, three angels accompanied him.) This one ascended to greatness by means of a dream (See Genesis 28:10–16.) and that one ascended to greatness by means of a dream. This one, his father-in-law’s household was blessed on his account, and that one, his father-in-law’s (According to Bereshit Rabba 86:3, Joseph’s father-in-law Potifera was Potifar.) household was blessed on his account. This one descended to Egypt, and that one descended to Egypt. This one ended the famine and that one ended the famine. (See Bereshit Rabba 89:9.) This one administered an oath to his son, and that one administered an oath to his brothers. This one died in Egypt, and that one died in Egypt. This one was embalmed, and that one was embalmed. This one, his bones ascended, and that one, his bones ascended. Because Joseph resembled his father, that is why it is stated: “These are the chronicles of Jacob, Joseph”; and that is why it is stated: “Both of them full…” – regarding Jacob and Joseph. “One gold ladle of ten shekels, filled with incense” (Numbers 7:50). “One…ladle [kaf]” – it corresponds to the palm of his right hand, which he placed on Ephraim’s head. Why does it call it “one”? It is because it is more significant than the left. “Gold…ten shekels” – it corresponds to the ten words that there are from: “Israel extended his right hand” (Genesis 48:14) until “and he was the younger” (Genesis 48:14). “Filled with incense” – Jacob saw this matter through the divine spirit, that Ephraim was worthy for him to place his right hand on his head. Likewise it says: “Guiding [sikel] his hands, as Manasseh was the first born” (Genesis 48:14). His hands were guided [hiskilu] by the divine spirit, just as it says: “Maskil of Eitan the Ezraḥite” (Psalms 89:1). (This is a psalm stated by Eitan the Ezraḥite with divine guidance.) “One young bull, one ram, one sheep in its first year, as a burnt offering” (Numbers 7:51). “One young [ben bakar] bull” – corresponding to Abraham, as it is stated: “Abraham ran to the cattle [habakar]” (Genesis 18:7). “One ram” – corresponding to Isaac, in whose regard it is written: “[Abraham…] took the ram and offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” – corresponding to Jacob, in whose regard it is written: “Jacob separated the sheep” (Genesis 30:40). Why did he sacrifice these three kinds of burnt offerings? It corresponds to the three patriarchs, corresponding to the blessing that Jacob blessed them: “Let my name and the name of my fathers, Abraham and Isaac, be called upon them” (Genesis 48:16). “One goat as a sin offering” (Numbers 7:52). “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Elishama son of Amihud” (Numbers 7:53). “One goat as a sin offering” – corresponding to Joseph, as it is written: “They slaughtered a goat” (Genesis 37:31). Why did he sacrifice this corresponding to Joseph? It is because when Jacob blessed them with the name of the three patriarchs, likewise, he blessed them with the name of Joseph and made them dependent upon him, as it is stated: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh” (Genesis 48:20). “And for the peace offering, two bulls” – corresponding to the two blessings that he blessed them: the former, “[may the angel…] bless the lads” (Genesis 48:16), and the latter, “by you Israel shall bless….” “Five rams, [five goats, five lambs]” – three species, corresponding to three generations that Joseph saw for Ephraim, who were attributed to Joseph, and they were patrilineal houses, as it is stated: “Joseph saw great-grandchildren from Ephraim” (Genesis 50:23). Likewise it says: “These are the sons of Ephraim by their families: Of Shutelaḥ.… And these are the sons of Shutelaḥ: Of Eran…” (Numbers 26:35–36). Ephraim, Shutelaḥ, Eran, these are three sons from three generations. Why were they five each? It corresponds to the five words (In the Hebrew phrase.) of “he placed Ephraim before Manasseh” (Genesis 48:20), as it is from there that Ephraim merited to present his offering first. “This was the offering…” – because he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Elishama….”

“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

“Faultless [tamim] in his generations” – bar Ḥatya said: Everyone in whose regard tamim is stated, he completed his years to a multiple of seven. (Tamim also means “complete,” and numbers that are multiples of seven are considered “complete.” Noah lived for three hundred and fifty years after the Flood. Abraham (also called tamim, in Genesis 17:1) lived for seventy-seven years after that reference.) “Was [haya]” – Rabbi Yoḥanan said: Anyone in whose regard haya is stated, he was righteous from beginning to end. They raised an objection against him: But is it not written: “Abraham was (haya) one, and he inherited the land” (Ezekiel 33:24); was he the same from beginning to end? (Was he not an idolater in his youth?) He said to them: This, too, is not a contradiction, as Rabbi Levi said in the name of Reish Lakish: At the age of three years, Abraham recognized his Creator. (So he was indeed righteous from beginning (early childhood) to end.) Rabbi Ḥanina and Rabbi Yoḥanan, both of them say: At the age of forty-eight years, Abraham recognized his Creator. How, then, do I explain “haya”? It means that he was destined to guide the entire world to repent. (Rabbi Yoḥanan disagrees with the interpretation of haya given above, and explains that it indicates that a person had a particular destiny from birth.) [Similarly,] “Behold, man [Adam] has become [haya]” (Genesis 3:22) – he was destined for death. “The serpent was [haya]” (Genesis 3:1) – he was destined for calamity. “Cain was [haya]” (Genesis 4:2) – he was destined for exile. “Job was [haya]” (Job 1:1) – he was destined for suffering. “Noah was [haya]” – he was destined for a miracle. “Moses was [haya]” (Exodus 3:1) – he was destined to be a redeemer. “Mordekhai was [haya]” (Esther 2:5) – he was destined for redemption. Rabbi Levi and the other Rabbis [discussed this]. Rabbi Levi said: Everyone in whose regard haya is stated saw [the emergence of] a new world. Rabbi Shmuel said: They are five: Noah – yesterday [during the Flood], “stones were worn away by water” (Job 14:19), as Rabbi Levi said in the name of Rabbi Yoḥanan: Even the lower millstone was obliterated in the water. Then you read: “The sons of Noah who emerged from the ark”? (Genesis 9:18). This [change] is bewildering! However, it indicates that he saw [the emergence of] a new world. Joseph – “they tortured his legs with chains” (Psalms 105:18), but now, “Joseph was the ruler”! (Genesis 42:6). However, it indicates that he saw a new world. Moses – yesterday, he was fleeing from Pharaoh, and now he was drowning him in the sea! However, it indicates that he saw a new world. Job – yesterday, “He spills my bile onto the ground” (Job 16:13), and now, “the Lord added to Job double of all that he had before”! (Job 42:10). However, it indicates that he saw a new world. Mordekhai – yesterday he was destined for hanging, and now he is hanging his hangers! However, it indicates that he saw a new world. The other Rabbis say: Everyone in whose regard haya is stated, he fed others and sustained them. Noah fed and sustained [the animals] all twelve months, as it is stated: “And you, take for you [from all food that is eaten…and it shall be for you and for them for food]” (Genesis 6:21). Joseph – “Joseph provided for his father and his brothers” (Genesis 47:12). Moses fed and sustained Israel for forty years in the wilderness. Job – “I ate my bread alone, and an orphan did not partake of it?” (Job 31:17). This was meant as a rhetorical question. Mordekhai fed and sustained others. Rabbi Yudan said: One time he went around to all the wet nurses, but did not immediately find a wet nurse for Esther, and he nursed her himself. Rabbi Berekhya and Rabbi Abahu said in the name of Rabbi Eliezer: Milk came into him [his breasts] and he nursed her. When Rabbi Abahu expounded this in public, the audience laughed as he spoke [of a man producing milk]. He said to them: But is it not [stated in] a mishna: Rabbi Shimon ben Elazar says: The milk of a male is not subject to ritual impurity. (Mishna Makhshirin 6:7.)

Another matter, “Joseph was taken down to Egypt.” “Joseph was the ruler” (Genesis 42:6). “Joseph was taken down [hurad] to Egypt” – he ruled over them, just as it says: “He will rule [veyerd] from sea to sea” (Psalms 72:8). He subdued them, just as it says: “For he had dominion [rodeh] over the entire region across the River” (I Kings 5:4). He imposed relocation upon them, (See Genesis 47:21. ) just as it says: “He scraped it [vayirdehu] into his hands” (Judges 14:9). He caused Jacob our patriarch to descend [horid] to Egypt. Rabbi Berekhya said in the name of Rabbi Yehuda bar Simon: This is analogous to a cow that they were pulling to the slaughterhouse, but it would not be pulled. What did they do to it? They pulled its offspring before it, and it was walking after it despite itself, and to its [ultimate] detriment. So, Jacob was supposed to descend to Egypt in chains and neck chains. (This is because of the decree of enslavement in the Covenant between the Pieces (see Genesis 15:13).) The Holy One blessed be He said: ‘Shall I take My firstborn son down [to Egypt] in disgrace? And if I introduce it into Pharaoh’s heart, would I not be taking him down [to Egypt] in public? (If I introduce it into Pharaoh’s heart to bring Jacob down to Egypt in an honorable fashion, the public nature of the spectacle of his leaving the Land of Israel would itself cause Jacob great discomfort (Etz Yosef). ) Instead, I will draw his son before him, and he will descend after him despite himself and to his [ultimate] detriment.’ He took down the Divine Presence with him. Rabbi Pinḥas said in the name of Rabbi Simon: From where do we derive that the Divine Presence descended with him? From what is written: “The Lord was with Joseph” (Genesis 39:2). “To Egypt [Mitzraima]” – it is taught in the name of Rabbi Neḥemya: Any word that requires a lamed at its start, a heh [can be] placed at its end [instead]: Sedoma, Se’ira, Mitzraima, Ḥarana. (The lamed as a prefix or the heh as a suffix both mean “to.” These are examples where the verse uses the heh at the end of the name of the place, indicating “to Sodom” and the like. ) But is it not written: “The wicked will return to the netherworld [lishola]”? (Psalms 9:18). (Lishola has both a lamed at the start and a heh at the end.) Rabbi Abba bar Zavda said: [They will be sent] to the lowest compartment in the netherworld.

“Jacob saw that there was grain in Egypt, and Jacob said to his sons: Why do you make yourselves conspicuous?” (Genesis 42:1). “Jacob saw that there was grain [shever] in Egypt” – “Happy is he whose help is from the God of Jacob, whose hope [sivro] is in the Lord his God” (Psalms 146:5). “Jacob saw that there was grain in Egypt” – “Behold, He demolishes, and it will not be rebuilt” (Job 12:14) – once the Holy One blessed be He stymied the intention of the tribes, (The plan of Joseph’s brothers to kill him. ) it was not restored. “He shuts a man in, and it will not be opened” (Job 12:14) – these are the ten tribes, who were entering and exiting Egypt, and they did not know that Joseph was alive. But it was revealed to Jacob that Joseph was alive, as it is stated: “Jacob saw that there was shever in Egypt” – “that there was disaster [shever]” (The word shever, generally translated in Genesis 42:1 to mean grain, can also mean disaster; see, e.g., Lamentations 2:11. ) – this is the famine; “that there was hope [sever]” (The midrash interprets the verse as though it said “hope [sever],” because the letters shin and sin are interchangeable. ) – this is the plenty. “That there was disaster [shever]” – “Joseph was taken down to Egypt” (Genesis 39:1); “that there was hope [sever]” – “Joseph was the ruler over the land” (Genesis 42:6). “That there was disaster [shever]” – “they will be enslaved to them and they will oppress them” (Genesis 15:13); “that there was hope [sever]” – “then they will emerge with great wealth” (Genesis 15:14). “Who says to the sun and it does not shine” (Job 9:7) – this is Jacob; “and seals the stars” (Job 9:7) – these are the ten tribes, who were entering and exiting Egypt, and they did not know that Joseph was alive. (The verse in Job is thus understood to mean that God withheld the full “shine” of the divine spirit from Jacob, and although he had a sense that Joseph was alive, he did not have clear knowledge of the matter. On the other hand, God withheld this sense entirely from Joseph’s brothers (Etz Yosef). ) But it was revealed to Jacob that Joseph was alive.

“Joseph was the ruler over the land; he was the provider of grain to all the people of the land. Joseph's brothers came, and prostrated themselves to him, faces to the ground” (Genesis 42:6). “Joseph was the ruler…” – he issued three edicts: That no slave shall enter Egypt; that no man shall enter with two donkeys, and that donkey drivers shall not transport grain from place to place; that a person shall not enter until he writes his name, his father’s name, and his grandfather’s name. (All this was to increase the chances that Joseph’s brothers would come, and to ensure that if they were to come, Joseph would know.) Manasseh was standing there collecting the notes [with the names]. [Joseph’s brothers] said: ‘Let us enter and see. If they make claims against us with a measured rate of taxes, that is fine. If not, in the morning we will see what we will do.’ (When Manasseh saw their notes listing their names, he summoned them to appear before Joseph. The brothers thought, if we are being detained on account of the need to pay standard taxes, we will do so; otherwise, we will see what we need to do (Yefeh To’ar). )

Another matter: “Hear Israel” (Deuteronomy 6:4) – this is what the verse said: “Fear the Lord, my son, and the king…” (Proverbs 24:21). What is “and the king”? Abraham, who feared Me, did I not crown him king over the world, as it is stated: “To the valley of Shaveh, which is the valley of the king” (Genesis 14:17). Joseph, who feared Me, as it is written: “I fear God” (Genesis 42:18), did I not crown him king over the world? “Joseph was the ruler over the land” (Genesis 42:6). (Thus, the midrash understands the verse to mean “fear the Lord…and you will be a king.” ) Another matter: “Fear the Lord, my son, and the king [vamelekh]” (Proverbs 24:21) – and rule [umlokh] over your inclination. There was an incident involving Rabbi Shimon ben Elazar who went to a certain city in the South, and he entered a synagogue and asked a scribe; he said to him: ‘As you live, is there wine for sale here?’ He said to him: ‘Rabbi, this city is [inhabited by] Samaritans, and they do not prepare wine in ritual purity in the way that my ancestors would prepare it.’ [Rabbi Shimon] said: ‘If you have any extra [wine] of your own, give it to me, and I will purchase it from you.’ (Rabbi Shimon did not believe the scribe’s claim that the wine in town was not ritually pure, and he offered to buy any wine that the scribe had (Matnot Kehuna; cf. Etz Yosef). ) He said: ‘If you are master of your desires do not taste it.’ Rabbi Shimon ben Elazar said: ‘I am the master of my desires.’ That is, “and the king [vamelekh]” – rule [umlokh] over your inclination. Another matter: “Fear the Lord, my son, and the king [vamelekh]” (Proverbs 24:21) – what is vamelekh? But not Molekh [ve’al lamolekh], as it is stated: “You shall not give of your offspring to pass to Molekh” (Leviticus 18:21). Alternatively, what is vamelekh? Crown Him King [hamlikhehu] over you. “Do not mix with those who are different [shonim]” (Proverbs 24:21) – do not mix with those who say there is a second [sheni] god. Rabbi Yehuda bar Simon said: “It will be in all the land, the utterance of the Lord, that two portions [pi] of it will be eliminated and expire” (Zechariah 13:8) – the mouths [piyot] that say that they are two authorities will be eliminated and expire. Who is destined to survive? “And the third will remain in it” (Zechariah 13:8) – this is Israel, who are called “threes” because they are tripartite – priests, Levites, and Israelites; and they are from three patriarchs: Abraham, Isaac, and Jacob. Alternatively, because they laud the Holy One blessed be He with three sanctifications: “Holy, holy, holy” (Isaiah 6:3). Rav Aḥa said: The Holy One blessed be He became angry at Solomon when he said this verse. (The verse in Proverbs (24:21) cited above. ) He said to him: Is it proper to express a matter of sanctity with an obscure expression: “Do not mix with those who are different”? He (Solomon, who wrote Ecclesiastes after having written Proverbs (see Shir HaShirim Rabba 1:1:10). ) immediately came and stated the matter explicitly: “There is one and no other, without even a son or a brother” (Ecclesiastes 4:8) – [God] has no brother or son; rather, “hear, Israel: the Lord is our God, the Lord is one” (Deuteronomy 6:4).

Another matter, “When [the Lord your God] will expand [your border]” – that is what the verse said: “I rejoice and am happy in Your kindness, for You have seen my affliction. You have known my soul’s distress, and You did not deliver me into the hand of the enemy; You set my feet in open space” (Psalms 31:8–9). The Rabbis say: This verse is speaking of Joseph. Joseph said: ‘Master of the universe, “I rejoice and am happy in Your kindness” that You performed with me. Had You exacted revenge on my behalf from Potifera’s wife, and had not given me the kingship, I would have rejoiced and been happy. Now that I have the kingship, “I rejoice and am happy in Your kindness….”’ “For You have seen my affliction” – this is Joseph, in whose regard it is written: “[He had sent a man before them, Joseph, who had been sold as a slave.] They tortured his legs with chains; his body was placed in irons” (Psalms 105:17–18). “You did not deliver me into the hand of the enemy” – this is Potifera. “You set my feet in open space” –You made me ruler over the entire land of Egypt. From where is this derived? As it is stated: “Joseph was the ruler over the land; he was the provider of grain to all the people of the land. Joseph's brothers came, and prostrated themselves to him, faces to the ground. Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:6–7). Another matter, [the verse] “I rejoice and am happy in Your kindness” is speaking of Israel. Israel said: ‘Master of the universe, “I rejoice and am happy in Your kindness” that You performed with us. Had You exacted revenge against the Egyptians and not given us their wealth, we would have rejoiced. We have joy and happiness because You gave us their wealth.’ “For You have seen my affliction” – this is Israel, in whose regard it is written: “The Egyptians mistreated us, and afflicted us, and imposed upon us hard labor. We cried out to the Lord, God of our fathers, and the Lord heard our voice, and He saw our affliction…” (Deuteronomy 26:6–7). “You have known my soul’s distress” – this is Israel, in whose regard it is written: “They embittered their lives” (Exodus 1:14). “You did not deliver me into the hand of the enemy” – this is the wicked Pharaoh, as it is written: “The enemy said: I will pursue” (Exodus 15:9). “You set my feet in open space” – as you expanded my border, as it is stated: “When [the Lord your God] will expand [your border].”

R. Juda said in the name of Rab: "He who withholds from imparting an Halacha to a disciple is considered as if he would rob him of the inheritance of his ancestors, for it is said (Deut. 33, 4) The law which Moses commanded us is the inheritance of the congregation of Israel. Hence the law is considered as an inheritance to all Israel since the creation of the world." R. Chana b. Bizna, in the name of R. Simon the Pious said: "He who withholds (or denies) the explanation of an Halacha to a disciple, even the embryos in the entrails of their mothers, curse him, as it is said (Prov. 11, 26) Him that withholdeth corn, (Fol. 92) (l'om) the people will (ye'kabuhu) denounce, and the word l'am refers to embryos, as it is said (Num. 23, 8) How shall I denounce (Kabo) whom God … , and Bar means the Torah, as it is said (Ps. 2) And if one do teach." What will be his reward for such? Raba, in the name of R. Shesheth, said: "He will be rewarded with the blessing with which Joseph was blessed, as it is said (Pr. 11, 26) But blessing will be heaped upon the head of the one (Mashbir) that selleth it, and Mashbir refers to Joseph; as it is said (Gen. 48, 6) And Joseph, he was the governor over the land, he it was that sold corn to all the people." R. Shesheth said again: "He who teaches the Torah in this world will be rewarded by teaching it in the world to come, as it is said (Prov. 11, 25) He that refresheth [others] will do the same in the future." Mar Zutra said: "Whence do we infer the resurrection from the Torah? It is said (Deut. 33, 6) May Reuben live, and not die, i.e., he may live in this world, and not die in the world to come." Rabina says: From the following (Dan. 12, 2) And many of those that sleep in the dust of the earth shall awake, some to everlasting life, and some to disgrace and everlasting abhorrence. And R. Ashi said: From (Ib. ib. 13) But thou, go [thy way] toward the end; and thou shalt rest, and arise for thy lot at the end of the days. R. Elazar said: "A leader of a congregation, who leads them humbly, will be rewarded by leading the same in the world to come, as it is said (Is. 49, 10) For he that hath mercy on them will lead them, and by springs of water will he guide them." R. Elazar said again: "Wisdom is of great importance, as it was placed between two divine names (I Sam. 2, 3) For a God of knowledge is the Lord." Another thing said R. Elazar: "Every man who possesses wisdom may consider himself as if the Temple were built in his days, as both wisdom and temple are placed between two divine names." R. Elazar said further: "He who possesses no knowledge does not merit that one should have mercy upon him, as it is said (Is. 27, 11) For it is not a people of understanding; therefore he that made it will not have compassion upon it, and he that formed them will not be gracious unto them." R. Elazar said also: "He who feeds one who does not possess any knowledge, will suffer as a reward for it, as it is said (Ob. 1, 7) They that eat thy bread have struck thee secretly a wound, there is no understanding in them." R. Elazar said again: "A man that has no knowledge will finally be exiled, as it reads (Is. 5, 13) Therefore are my people led into exile, for want of knowledge."

“Was [haya] [a Judean man in the Shushan citadel]….” Rabbi Yoḥanan said: Everyone about whom “haya” is stated, it is he at the beginning and it is he at the end. ( He was righteous from beginning to end.) They objected to him; but isn’t it written: “One was [haya] Abraham” (Ezekiel 33:24)? ( Abraham began his life as an idolater; he wasn’t the same at the beginning and the end.) He said to them: That is not, in fact, a refutation, as Rabbi Ḥanina and Rabbi Yoḥanan said: At age three Abraham identified his Creator. That is what is written: “Because [ekev] Abraham heeded My voice” (Genesis 26:5). The number of years that Abraham heeded the voice of his Creator is the equivalent of ekev (172), (Ayin – 70, kof –100, beit – 2) and he lived one hundred and seventy-five years. [If one does not accept this explanation,] how do I find expression for haya about him? It means that he was fated from the beginning to guide the entire world to repent. (Although Abraham was not a believer in God his whole life, he had the potential from the beginning.) “[The Lord God said:] Behold, the man has become [haya] [like one of us, knowing good and evil]” (Genesis 3:22) – he became fated to die. “The serpent was [haya] more cunning” (Genesis 3:1) – he was fated for punishment. “Cain was [haya] a cultivator of the ground” (Genesis 4:2) – he was fated for exile, as you say: “Cain departed from the presence of the Lord” (Genesis 4:16); saying that he would be “restless and wandering” (Genesis 4:12). “There was [haya] a man in the land of Utz” (Job 1:1) – he was fated for suffering. “Noah, a righteous man, was [haya] faultless” (Genesis 6:9) – he was fated to acknowledge his Creator. “Moses was [haya] herding (Exodus 3:1) – he was fated for salvation. Mordekhai was fated for redemption. Rabbi Levi and the Rabbis: Rabbi Levi said: Anyone about whom haya is stated witnessed a new world. Rabbi Shmuel bar Naḥman said: They are five. Noah – yesterday “Water eroded stone” (Job 14:19), as Rabbi Levi said in the name of Rabbi Yoḥanan: Even millstones were dissolved during the flood, and now [after the flood] it says: “The sons of Noah who emerged from the ark…” (Genesis 9:18), (Immediately following this verse, the Torah relates how the earth was repopulated by Noah’s sons while Noah was alive.) indicating that he witnessed a new world. Joseph – yesterday “they tortured [his feet] with chains” (Psalms 105:18), and now “And Joseph was [haya] was the ruler over the land” (Genesis 42:6); that is, he witnessed a new world. Moses – yesterday he was fleeing from Pharaoh and now he is drowning him in the sea; that is, he witnessed a new world. Job – yesterday “He spills my bile onto the ground” (Job 16:13), and now “and the Lord gave Job double what he had had” (Job 42:10); that is, he witnessed a new world. Mordekhai – yesterday “he wore sackcloth and ashes” (Esther 4:1), and now “he emerged from before the king in royal garments” (Esther 8:15). “And his name was Mordekhai” (Esther 2:5). Just as myrrh [mor] is first of all the spices, (It is first on the list of ingredients of the sacred oil of anointment (Exodus 30:23).) so was Mordekhai first among the righteous in his generation.

Another matter, “There was a small city” – this is Egypt, “and few men in it” – these are the Egyptians, “and a great king came against it and surrounded it” – this is the wicked Pharaoh, (Pharaoh was a wicked king who did not act in the best interest of his subjects.) “and built a great siege upon it” – with ambush and subterfuge. “He found in it a poor, wise man” – this is Joseph the righteous, “and he saved the city in his wisdom” – as he said to Pharaoh: “Let Pharaoh proceed and let him appoint officials over the land…and let them gather all the food of these good years…” (Genesis 41:34). “But no one remembered that poor man” – the Holy One blessed be He said: You did not remember him; I remember him, as it is stated: “Joseph was the ruler over the land” (Genesis 42:6).

Another matter, “there was a small city” – this is Egypt, “and few men in it” – these are Joseph’s brothers, “and a great king came against it and surrounded it” – this is Joseph, “and built a great siege upon it” – these are the three edicts that he issued: That no slave shall enter Egypt, no person may enter with two donkeys, and no person may enter whose name and his father’s name, and his grandfather’s name, and his grandmother’s name are not documented. (Joseph issued these edicts so that his brothers would have to come to Egypt themselves to procure food, and not send their slaves; so that they would all have to come, instead of sending just some of them; and so that he would be able to identify them (Etz Yosef).) “He found in it a poor, wise man” – this is Judah, “and he saved the city in his wisdom” – as he said: “I will guarantee him…” (Genesis 43:9). Moreover, he said to Joseph: “Now please, let your servant remain instead of the lad…” (Genesis 44:33). (Thus, Judah saved the extended family from starvation by convincing Jacob to allow Benjamin to travel to Egypt, and he saved Benjamin from slavery by offering himself as a slave to Joseph instead.) “But no one remembered that poor man” – the Holy One blessed be He said: You did not remember him; I remember him, as it is stated: “He sent Judah before him…” (Genesis 46:28). (God ensured that Judah would still play a lead role among the brothers when they moved to Egypt.)

Another interpretation (of Prov. 14:23): IN ALL TOIL THERE IS PROFIT. This was Joseph, who suffered in prison and had gain. (Gen. R. 89:2; Exod. R. 7:1.) NOW (according to Gen. 42:6) JOSEPH WAS THE GOVERNOR. (Prov. 14:23:) BUT TALK FROM THE LIPS < LEADS > ONLY TO A LOSS. Because he had spoken < merely > with his lips and said < to a cupbearer rather than to God > (in Gen. 40:14): BUT KEEP ME IN YOUR REMEMBRANCE, the Holy One said to him: By your life, inasmuch as you spoke improper words with your lips; by your life, you are doing two years more in the prison. Thus it is stated (in Genesis 41:1): NOW IT CAME TO PASS AT THE END OF TWO FULL YEARS.

[(Numb. 7:48:) ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM. R. Joshua of Sikhnin said in the name of R. Levi:] This text is related (to Eccl. 8:4–5): FOR A KING's WORD IS SUPREME…. WHOEVER OBSERVES A COMMANDMENT SHALL NOT KNOW ANYTHING EVIL. And so it says (in II Sam. 23:3–4): THE GOD OF ISRAEL HAS SPOKEN; THE ROCK OF ISRAEL HAS SAID TO ME: ONE WHO RULES OVER A PERSON, WHO RULES RIGHTEOUSLY {IN} THE FEAR OF GOD, Who is this? This is the one who rules over his drive. (See above, Gen. 5:6.) And who was this? this was Joseph, the father of {Manasseh} [Ephraim], the father of the father of Joshua ben Nun. What is written about him (in Gen. 39:7–8)? AND IT CAME TO PASS AFTER THESE THINGS THAT HIS MASTER'S WIFE CAST HER EYES UPON JOSEPH…. BUT HE REFUSED…. The Holy One said to him: You did not heed her. By your life I am making you king over Egypt. Then they all shall obey you, as stated (in Gen. 41:55): THEN PHARAOH SAID {UNTO} [TO] ALL EGYPT: GO UNTO JOSEPH. It also says (in vs. 40): YOU SHALL BE OVER MY HOUSE, and the children of my palace (Lat.: praetorium; Gk.: praitorion.) shall do nothing without your consent. So it says (in Gen. 42:6): NOW JOSEPH WAS THE GOVERNOR OVER THE LAND. Because he governed his drive, he became governor over the land. (Gen. 39:2:) AND HE WAS A SUCCESSFUL MAN. It was only necessary to say "righteous man." Why did write SUCCESSFUL MAN? The Holy One said to : You achieved what the first Adam did not achieve. (I.e., unlike Adam, Joseph resisted temptation and overcame his evil drive.) SUCCESSFUL (rt.: TsLH) simply means achievement. Thus it is stated (in II Sam. 19:18): AND THEY CROSSED (rt.: TsLH) THE JORDAN AHEAD OF THE KING. (The context is the successful return of King David to Jerusalem after his forces had achieved the defeat of Absalom. Cf. also Gen. R. 86:4.) The Holy One said to him: No sacrifice by an individual overrides the Sabbath; yet By your life, the sacrifice by your son (Ephraim) will override the Sabbath, because of the good work (mitswah) that you did (in resisting temptation). Ergo (in Numb. 7:48): ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM, ELISHAMA BEN AMMIHUD. R. Azariah said: The Holy One said to him, to Joseph, you have kept commandment (mitswah) (from Exod. 20:13 = Deut. 5:17:) YOU SHALL NOT COMMIT ADULTERY. So you have fulfilled the Torah before I gave it. No tribe shall come between your two sons. Instead (according to Numb. 7:48) Ephraim on the seventh day; and (according to Numb. 7:54) Manasseh, on the eighth day.

(Numb. 7:48:) “On the seventh day it was the prince of the Children of Ephraim.” This text is related (to Ps. 60:9), “Gilead is Mine and Manasseh is Mine; Ephraim also is My chief stronghold; Judah is My scepter.” Resh Laqish said, “If the idolaters should say to you that the Holy One, blessed be He, does not enliven the dead, say to them, ‘See here, Elijah bears witness that I enlivened the dead through his hand.’ (Cf. Numb. R. 14:1.) Ergo (in Ps. 60:9), ‘Gilead is mine,’ as Elijah was of the inhabitants of Gilead. (Ibid., cont.:) ‘And Manasseh is Mine.’ If they should say to you that the Holy One, blessed be He, does not receive repentant sinners, say to them, ‘See here, Manasseh bears witness that I received him through repentance, since it is stated (in II Chron. 33:13), “When he (i.e., Manasseh) prayed unto him, He (i.e., the Holy One, blessed be He,) granted his request, heard his [entreaty,] and restored him to Jerusalem and to his kingdom […].”’ Ergo (in Ps. 60:9), ‘and Manasseh is Mine.’ (Ibid., cont.:) ‘Ephraim also is My chief stronghold.’ And if they say to you that the Holy One, blessed be He, does not attend to (pqd) barren women, say to them, ‘See here, Elkanah of Mount Ephraim bears witness that I attended to (pqd) his wife Hannah, as stated (in I Sam. 2:21), “For the Lord visited (pqd) hannah; [so she conceived and bore three sons and two daughters].”’ (Ibid., cont.:) ‘Judah is my scepter.’ If they say to you that the Holy One, blessed be He, does not rescue from the fire, say to them, ‘See here, Hananiah and his friends bear witness that I rescued them from the fire, as stated (in Dan. 1:6), “Now among those from the Children of Judah were Daniel, Hananiah, Mishael, and Azariah.”’ Ergo (in Ps. 60:9), ‘Judah is my scepter.’” Another interpretation (of Ps. 60:9), “Gilead is Mine”: If someone says to you, “Why did Elijah build an altar up on Mount Carmel and sacrifice on it, when the Temple existed at that time? For Moses has said (in Lev. 17:3–4), ‘If any single person from the house of Israel slaughters [an ox, a lamb or a goat in the camp]…, And does not bring it unto the entrance of the tent of meeting [to offer a sacrifice to the Lord before the Tabernacle of the Lord, blood guilt shall be imputed to that person],’” say to him, “Everything that Elijah did, he did for the name of the Holy One, blessed be He, and by divine command. (yTa‘an. 2:8 (65d); Lev. R. 22:9.) It is so stated (in I Kings 18:36), ‘And it came to pass at the time of the offering of the oblation (minhah), the prophet Elijah drew near and said […, and that I have done all these things at Your bidding].’” Ergo (in Ps. 60:9), “Gilead is Mine.” (Ibid., cont.:) “And Manasseh is Mine.” If someone says to you, “Why did Gideon sacrifice in a high place (bamah); see here, it was forbidden because there was Shiloh in existence?” [In answer to this question,] R. Abba bar Lahana said, “Gideon did seven [unlawful] things: (yMeg. 1:14 (or 12) (72c); Zev. 14:6; M. Sam. 13; see Tem. 28b-29a.) (1) He sacrificed a bull which had been worshipped, (2) a bull which had been set aside (for idolatry), (3) he built an altar, (4) he cut wood [for it] from the asherah, (5) he sacrificed at night, (6) without the high priest, and (7) he was among idol-serving priests. Yet whatever he did, he did by divine command. It is so stated (in Jud. 6:25-26), ‘And it came to pass during that night that the Lord said to him, “Take the bull ox that belongs to your father […]”’” Ergo (in Ps. 60:9), “and Manasseh is Mine.” (Ibid., cont.:) “Judah is my scepter.” If someone says to you, “See here, David transgressed against a negative commandment,” (Buber, n. 147, suggests that the allusion is to the Bathsheba incident (II Sam. 11). This interpretation is suggested by citation of Ps. 51:15 which follows, since according to the introduction of this Psalm, David wrote it when Nathan came to him to condemn him for the Bathsheba affair. Cf. also Numb. R. 14:1, which alludes in this context to David building an altar and offering sacrifices on a high place (II Sam. 24:18-25 // I Chron. 21:18-26).) the Holy One, blessed be He, said, “Say to him, ‘David taught the penitents, like a scribe teaching children.’” It is so stated (in Ps. 51:15), “Let me teach transgressors your ways and the sinners shall return unto You.” Ergo (in Ps. 60:9), “Judah is My scepter. (Ibid.:) “Ephraim also is My chief stronghold.” If someone says to you, “Why did Joshua profane the Sabbath in Jericho,” say to him, “He acted on divine command.” It is so stated (in Joshua 6:2), “Then the Lord said unto Joshua, ‘See, I have given Jericho into your hand […].’” It is also written (in vss. 3-4), “So you shall go around the city […]; thus shall you do for six days. And seven priests […]; but on the seventh day you shall go around the city seven times, [and the priests shall blow on the shofars].’” And how is it shown that it was on the Sabbath? In that there are never seven days without a Sabbath. (See yShab. 1:3 or 8 (4ab); Gen. R. 14:10; Seder Olam Rabbah 11.) Ergo, “Ephraim also is My chief stronghold.” Now Joshua did yet another thing on his own initiative, which was not told to him. When Jericho was conquered, it was Sabbath. He said, “All of the Sabbath is holy, so whatever we conquer on the Sabbath will be holy to the Lord, as stated (in Josh. 6:19), “But all the silver and gold, and vessels of bronze and iron, are holy to the Lord […].” R. Berekhyah the Priest Berabbi said, “He treated it like a city condemned (for idolatry), and in the case of a city condemned (for idolatry) it is forbidden [to derive] benefit [from it]. Thus it is stated (in Deut. 13:17), ‘and you shall burn with fire the city with all its plunder, wholly for the Lord your God.’” R. Judah bar Shallum the Levite said, “[Joshua] taught Israel what the Holy One, blessed be He, said to Israel (in Numb. 15:20), ‘You shall set aside the first of your dough [as a hallah offering].’ Joshua said, ‘In as much as we conquered it first, we shall dedicate all its booty to the most high.’ The Holy One, blessed be He, said, ‘In as much as you have done so, see, your offering is supporting your tribe and overriding the Sabbath.’ Thus it is stated (in Numb. 7:48), ‘On the seventh day it was the prince of the Children of Ephraim (who made the offering).’” This text is related (to Eccl. 8:4–5), “For a king's word is supreme […]. Whoever observes a commandment shall not know anything evil.” And so it says (in II Sam. 23:3), “The God of Israel has spoken; the Rock of Israel has said to me, ‘One who governs over a person, who governs righteously the fear of God.” And who is the one who governs over his [evil] drive. (See above, Gen. 5:6.) One who does the will of the Omnipresent. And who is this? This was Joseph, the father of [Ephraim], the father of the father of Joshua ben Nun. What is written about him (in Gen. 39:7–8)? “And it came to pass after these things that his master's wife cast her eyes upon Joseph […]. But he refused […].” The Holy One, blessed be He, said to him, “You did not heed her. By your life, I am making you king over Egypt. Then they all shall obey you, as stated (in Gen. 41:55), “then Pharaoh said to all Egypt, ‘Go unto Joseph.’” It also says (in vs. 40), “You shall be over my house,” and the children of my palace (Lat.: praetorium; Gk.: praitorion.) shall do nothing without your consent. So it says (in Gen. 42:6), “Now Joseph was the governor over the land.” Because he governed his [evil] drive, he became governor over the land. (Gen. 39:2:) “And he was a successful man. It was only necessary to say "righteous man." Why is “successful man,” written? The Holy One, blessed be He, said to [Joseph], “You achieved what the first Adam did not achieve.” (I.e., unlike Adam, Joseph resisted temptation and overcame his evil drive.) Successful (rt.: tslh) simply means achievement. Thus it is stated (in II Sam. 19:18), “and they crossed (rt.: tslh) the Jordan ahead of the king.” (The context is the successful return of King David to Jerusalem after his forces had achieved the defeat of Absalom. Cf. also Gen. R. 86:4.) The Holy One, blessed be He, said to him, “No sacrifice by an individual overrides the Sabbath; yet by your life, the sacrifice by your son (Ephraim) will override the Sabbath, because of the good work (mitswah) that you did (in resisting temptation).” Ergo (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim, Elishama ben Ammihud.” R. Azariah said, “The Holy One, blessed be He, said to him, [i.e.] to Joseph, ‘You have kept the commandment (mitswah) (from Exod. 20:13 = Deut. 5:17), of “You shall not commit adultery.” So you have fulfilled the Torah before I gave it. By your life, no tribe shall come between your two sons with a sacrifice. Instead (according to Numb. 7:48) Ephraim [shall bring an offering] on the seventh day; and (according to Numb. 7:54) Manasseh, on the eighth day.’” R. Meir and R. Joshua ben Qorhah were interpreting the names, “Elishama [means], he (Joseph) heeded (shama') my God (Eli), and he did not heed his mistress. Ben Ammihud (‘MYHWD) means, His glory (HWDW) was with me (‘MY) and not with another. Similarly also in the case of (Numb. 7:54), Gamaliel ben Pedahzur [prince of the Children of Manasseh, means that] Joseph said, God (El) has recompensed (gamal) my people with a good recompense (gemulim).’ Ben pedahzur (pdhtswr) means, the Rock (tswr) redeemed (pdh) me from my distress of the prison. And so is it written (according to Ps. 18:21), ‘The Lord rewarded me according to my righteousness; according to the purity of my hands…’” R. Samuel bar Abba said, “What is the meaning of ‘according to the purity of my hands?’ According to the purity of my hands, because I was pure through good works.” (yTa’an. 3:12 (or 10) (67a).) (Ps. 18:21:) “The Lord rewarded me.” How? When someone is poor, he trusts in the Holy One, blessed be He; but when he [becomes] wealthy, he trusts in his wealth and has no fear of [God]. However, when Joseph was a slave, he feared the Lord. When his mistress enticed him with words, he said to her (in Gen. 39:9), “then how shall I do this great evil and sin against God?” Also when he became king he added [to his] fear [of the Holy One, blessed be He], as stated (in Gen. 42:18), “And Joseph said to them on the third day, ‘Do this and live, for I fear God.’” And when his brothers came down to him a second time (according to Gen. 43:16), “When Joseph saw Benjamin with them, [he said… ‘Slaughter and prepare (wehakhen) an animal, for the men will eat with me at noon].’” (Because this verse uses the word, wehakhen, and because the same word also occurs in Exod. 16:5, it is assumed that the conditions of Exod. 16:5 apply here to Gen. 43:16.) Now surely it is not customary for kings to prepare [food] one day ahead for the next. R. Johanan said, “It was the Sabbath, as stated (in Gen 42:16, ‘and prepare.’ And prepare only means [preparation for] the Sabbath, as stated (in Exod. 16:5), ‘And it shall come to pass on the sixth day, that when they prepare.’” (Mekhilta deRabbi Ishmael, Beshallah, 1; Numb. R. 14:2; TDER 24 (or 26), p. 131.) The Holy One, blessed be He, said to him, “You have kept the Sabbath before it was given. By your life, I will have the son of your son offer [his sacrifice] on the Sabbath day, as stated (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim.”

“Why should a living man complain? A man for his sins.” (Eicha 3:39) R’ Aba bar Yodan said, ‘what is it that person complains while he is still alive? It is enough that he lives!’ R’ Berachia said, ‘I lived next to you, he lives and complains.’ R’ Levi said, ‘what is it that a person complains to the Life giver of the worlds? Rather, if one wants to complain, let him complain of his sins. R’ Yodan said, ‘let him stand up like a man and confess his sins, and not complain. Rebbe said, ‘the Holy One said 'malcontents, the children of malcontents they are!' I busied myself with finding Adam a companion, “…I will make him a helpmate opposite him." (Bereshit 2:18) and he complains before me, saying "The woman whom You gave [to be] with me, she gave me…" (Bereshit 3:12) Even Yaakov did so to Me! I made it My business to make his son king in Egypt, “Now Joseph was the ruler over the land…” (Bereshit 42:6) and he complains saying "...My way has been hidden from the Lord..." (Is. 40:27) Even his sons did so to Me in the wilderness - I made it My business to choose out for them refined food, like that which kings eat, in order that none of them would have indigestion or be seized with diarrhea, and they complain before me saying "...we are disgusted with this rotten bread." (Bamidbar 21:5). Even Zion did so to Me! I busied myself with her to remove the kingdoms from the world, have I not already removed Bavel, Maday and Greece and in the future will remove this wicked kingdom? And she complains before me, saying "The Lord has forsaken me, and the Lord has forgotten me." (Is. 49:14)

And the men returned to Joseph and informed him thereof, and Joseph once more ‎dispatched sixteen of his servants to seek his brothers; and they went and dispersed ‎themselves towards the four corners of the city. And four of the servants went into the house ‎of the harlots and they found the ten men there seeking their brother. And those four men ‎took them, and they brought them before Joseph, and they bowed down before him to the ‎ground. And Joseph was seated upon his throne in his temple, robed in garments of white and ‎purple and upon his head was a large crown of gold and all the valiant men were around ‎him.And the sons of Jacob saw him, and his beautiful appearance and dignity surprised them, ‎and they once more bowed down before him to the ground, and when Joseph saw his ‎brothers he recognized them, but they recognized him not, because he was too great in their ‎eyes. And Joseph spoke unto them saying: Whence do you come? And all of them answered, ‎saying: Thy servants came from the land of Canaan to purchase food, for verily the famine is ‎heavy in all the earth, and when thy servants heard that there was food in Egypt we came ‎amongst the others to buy corn for our support. And Joseph answered unto them saying: And ‎if you have come to purchase food as ye have said, wherefore did you come through ten ‎different gates of the city? This cannot be otherwise but that you have come to spy out the ‎whole land. And they all together answered unto Joseph: Nay, my lord, we are honest men. ‎Thy servants have never been spies, but we have come to purchase food. For all of us, thy ‎servants, are the sons of one man, in the land of Canaan, and our father commanded unto us ‎saying: When you come unto the city do not enter into one gate, on account of the inhabitants ‎of the land. And Joseph answered unto them once more and he said: That is precisely what I ‎said unto you, that you have come to spy out the whole land, and, therefore, you have ‎entered ten different gates to see the nakedness of the land. And verily every one that comes ‎to purchase doth so, and he goeth his way; but ye are now three days in the land. And what ‎have ye done among the walls of the harlots, whence ye have been these three days? Verily ‎spies only will do such things. And they said unto Joseph: Far be it from our lord to speak these ‎words, for we are twelve brothers, the sons of our father, Jacob, in the land of Canaan, the ‎son of Isaac, the son of Abraham, the Hebrew. And behold the youngest is this day with our ‎father, and one is not here. For he hath been lost from us, and we said: Peradventure he is in ‎this land. And we searched for him in all the land of Egypt, and we came unto the house of the ‎harlots also to seek him there. And Joseph said unto them: And have you searched for him in ‎all the earth, that there is not left another place but Egypt to seek him in?‎

God said to Moses: ‘Tell Israel what you [all] should be doing, [and say:] You should know that He will smite Egypt,’ as it is stated: “The Lord will pass to smite Egypt, [and He will see the blood on the lintel, and on the two doorposts, and the Lord will pass over the door, and will not allow the destroyer to come to your houses to smite you]” (Exodus 12:23). Rabbi Levi said: What is “the Lord will pass [ve’avar]”? The Holy One blessed be He said: ‘I will renege [over] on what I said.’ This is analogous to a king whose son went to a barbaric foreign country. The barbarians stood and received him and crowned him king over them. The king heard and said: ‘What honor can I accord to these [people] who exalted my son and crowned him king over them? I will call the name of that province after my son.’ Sometime later, they reconsidered and cursed the king’s son and enslaved him. The king said: ‘I will renege on the honor that I accorded them; I will go out and wage war against them and rescue my son.’ Similarly, Joseph descended to Egypt and they received him and crowned him king over them, as it is stated: “Joseph was the ruler over the land” (Genesis 42:6). They honored Jacob, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3). The Holy One blessed be He said: What honor will I accord Egypt? I will call it by the name of the Garden of Eden, as it is stated: “Like the garden of the Lord, like the land of Egypt” (Genesis 13:10). When they changed their minds and enslaved [the Israelites], the Holy One blessed be He said: “I will pass through the land of Egypt” (Exodus 12:12). I am reneging on that honor and I will render it desolation, as it is stated: “Egypt will become desolation” (Joel 4:19).

“I did not know; my soul placed me upon chariots of my noble people” (Song of Songs 6:12). “I did not know; my soul placed me,” Rabbi Ḥiyya taught: This is comparable to the daughter of kings, who was gathering residual sheaves. The king passed and recognized that she was his daughter. He sent his friend and he took her and seated her with him in his carriage. Her friends were astonished in her regard and saying: ‘Yesterday she was gathering residual sheaves and today she is in the carriage with the king?’ She said to them: ‘Just as you are astonished about me, so I am astonished about myself.’ She declared about herself: “I did not know; my soul placed me.” So too, when Israel was in Egypt, they were enslaved with mortar and bricks and were despicable and contemptible in the eyes of the Egyptians. When they became free men and were redeemed, they became elevated over all mankind. The nations of the world were astonished and saying, ‘Yesterday you were working with mortar and bricks, and now you have become free men, elevated over the entire world?’ Israel said to them: ‘Just as you are astonished about us, so are we astonished about ourselves.’ They declared about themselves: “I did not know; my soul placed me.” Another matter, “I did not know; my soul placed me,” it is regarding Joseph the righteous that the verse is speaking. Yesterday, “they tortured his legs with chains; his body was placed in irons” (Psalms 105:18), and today, “Joseph is the ruler over the land” (Genesis 42:6). He declared about himself: “I did not know; my soul placed me.” Another matter, “I did not know; my soul placed me,” the verse is speaking of David. Yesterday he was fleeing from Saul, and today, David is king. He declared about himself: “I did not know; my soul placed me.” Another matter, “I did not know; my soul placed me,” the verse is speaking of Mordekhai. Yesterday, “he donned sackcloth and ashes” (Esther 4:1), and today, “Mordekhai emerged from before the king in royal garments of sky-blue and white…” (Esther 8:15). He declared about himself: “I did not know; my soul placed me.” Another matter, “I did not know; my soul placed me,” the verse is speaking of the congregation of Israel. The congregation of Israel says to the nations of the world: “Do not rejoice over me, my enemy, for though I fell, I will rise” (Micah 7:8). When I was sitting in the dark, the Holy One blessed be He took me out to the light, as it is stated: “Though I sit in the darkness, the Lord is a light to me” (Micah 7:8). It declared about itself: “I did not know; my soul placed me.” Yusta, the tailor of Tzippori, ascended to the royal palace and found favor with the king. The king said to him: ‘Make a request and I will grant it to you.’ He said to him: ‘Appoint me governor over our locale [Tzippori].’ The king granted it to him. When he was appointed governor, he descended from it. (He descended from the palace back to Tzippori.) Some of those who knew him said: ‘It is him,’ (When they saw him approaching they identified him as Yusta the tailor.) And some of them said: ‘It is not him.’ One said to the others: ‘He will now pass through the marketplace; if he looks at the stall upon which he would sit and sew, it is him. If not, it is not him.’ He passed through the marketplace and he began to look at the stall upon which he would sit and sew, and they realized that it was him. He said to them: ‘You are astonished about me, but I am astonished about myself more than you are.’ They declared of him: “I did not know; my soul placed me…” “My noble people [ami],” the noble One accompanied me [imi]—the One who lives eternally.

Another matter, “I will remember My covenant with Jacob” – that is what is written: “You transported a grapevine from Egypt” (Psalms 80:9). Just as this grapevine, one does not plant it on ground with large stones, but rather, one searches the land beneath it [and removes the stones], and only then plants it, so, “You drove out the nations and planted it” (Psalms 80:9). (Only after removing the Canaanite nations from the Land of Israel did God plant Israel there.) Just as this grapevine, the more that you clear from beneath it, [the more] it improves, so, Israel, You cleared all the kings from before them, and then: “[You cleared space for it], and it took root and filled the land” (Psalms 80:10). Just as this grapevine, one does not plant it in a disorderly fashion, but rather, in rows, so Israel is aligned according to their banners. That is what is written: “Each according to his banner, with the insignias of their patrilineal houses” (Numbers 2:2). Just as this grapevine is lower than all the trees but dominates all the trees, (It is considered more important than other trees. Alternatively, it climbs on whatever is around, including other trees (Matnot Kehuna). At times, one even uses other trees to create a frame on which the vine should grow (Etz Yosef). ) the same is true of Israel; they appear as though they are humble in this world, but in the future, they are destined to take possession from one end of the world to the other. Just as this grapevine, one branch emerges from it and conquers several trees, so, Israel, one righteous person emerges from them and dominates from one end of the world to the other. That is what is written: “Joseph was the ruler” (Genesis 42:6); “The Lord was with Joshua, [his fame was throughout the land]” (Joshua 6:27); “David’s renown circulated in all lands” (I Chronicles 14:17); “Solomon ruled over all the kingdoms” (I Kings 5:1); “For Mordekhai was great in the king’s palace, and his renown spread in all the provinces” (Esther 9:4). Just as this grapevine, its leaves cover the grape clusters, (They protect them from the elements.) so, Israel, the ignoramuses among them cover the Torah scholars. (They perform labor and provide for the needs of the Torah scholars.) Just as on this grapevine, there are large and small clusters, and one that is larger than another appears as though it is lower than the other, so, Israel, every one of them who toils in Torah and is greater than another in Torah, appears lower than the other. (The greater a person is in Torah, the greater his humility. ) Just as this grapevine requires three blessings, (After eating grapes or drinking wine, one recites a blessing that is an abridged form of the first three blessings of Grace after Meals. ) so, Israel is blessed with three blessings each day: “May the Lord bless you”; “may the Lord illuminate”; “may the Lord lift” (Numbers 6:24–26). Just as this grapevine there are grapes on it and there are raisins on it, so, Israel, there are, in their midst, masters of Bible, masters of Mishna, masters of Talmud, masters of aggada. Just as this grapevine, there is wine in it and there is vinegar in it, this requires a blessing and that requires a blessing, so, Israel is obligated to recite a blessing over the good and over the bad; over the good, blessed…who is good and does good; over the bad, blessed…the true Judge. Just as this wine, anyone who drinks from it, his face shines and anyone who does not drink of it, his teeth become blunt, (He gnashes his teeth in frustration when he sees others enjoying wine (Maharzu). ) so, Israel, anyone who comes and aligns with them will be rewarded through them. Just as this grapevine, initially it is trampled underfoot and then it goes onto the table of kings, so Israel appears as though they are loathsome in this world, as it is written: “I have become a laughingstock to all my people, their song all day” (Lamentations 3:14), but in the future: “The Lord your God will place you supreme” (Deuteronomy 28:1), as it is written: “Kings will be your caregivers, and their princesses, your wet nurses” (Isaiah 49:23). Just as this grapevine improves with each and every transplanting, so, Israel becomes more numerous under each kingdom. Just as this grapevine is trellised on great cedars, the same is true of Israel, as it is stated: “The mountains were covered with its shade, its branches like cedars of the Almighty” (Psalms 80:11). Just as this grapevine rests upon a reed, so, Israel rests due to the merit of the Torah that is written with a reed. Just as this grapevine, its guard stands above it, so, Israel, their Protector is above, as it is stated: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). Just as this grapevine rests upon dry branches, but it is moist, so Israel rests due to the merit of their patriarchs, even though they are asleep. That is what is written: “I will remember My covenant with Jacob…” (Leviticus 26:42).

Jeremiah asked the Holy One four things at the hour when he separated from Him, on two he received an answer and on two he did not. They are: despising, rejection, abandonment and forgetting. Since Jeremiah saw the outlandish judgments which He brought upon Jerusalem he stood astonished, saying: is it possible that the Holy One will return to them after this? Then he asked the Holy One about these four things. So it says at the end of the scroll of lamentations “Why do You forget us forever, forsake us so long?” (Lamentations 5:20) “For if You have utterly rejected us, You have been exceedingly wroth against us.” (Lamentations 5:22) This is like a king who had a matron who was very beloved to him. Because the matron knew that the king loved her too much she violated the king’s honor and transgressed his decrees. One time decreed upon her that his servants come and drag her by her hair. Her dear friend who was present stood astonished, and seeing this immediately ran to come before the king. He said to him: my master the king, tell me what you intend. If you intend to return to her, then a man should rule over his wife. If you do not intend to return to her, you should divorce her that she can go and marry another. So Jeremiah said before the Holy One: Master of the World! “Have You indeed rejected Judah? Has Your soul despised Zion?” (Jeremiah 14:19) If Your intention is to return to her “Why have You smitten us and we have no cure?” (ibid.) He replied: go to your teacher, and to the teacher of your teacher – Moshe, the teacher of all the prophets. This is what I said to him at the end of all the curses: “But despite all this, while they are in the land of their enemies, I will not despise them nor will I reject them…” (Leviticus 26:44) Here we see that on two he received an answer and on two he did not. Since Zion saw that Jeremiah asked four things of the Holy One - despising, rejection, abandonment and forgetting – and that the Holy One answered him about despising and rejection but not about abandonment and forgetting, she began to make claims regarding the other two. “And Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Isaiah 49:14) Another explanation. And Zion said, ‘The Lord has forsaken me, and has forgotten me.’ The verse doesn’t say this, but rather ‘The Lord has forsaken me, and the Lord has forgotten me.’ Why does it say ‘the Lord and the Lord’? She said to Him: even the two attributes of mercy which are written about You “Lord, Lord, benevolent God, Who is compassionate and gracious…” (Exodus 34:6) have abandoned me and forgotten me. Another explanation. He forfeited me to all the nations, gleanings, forgotten sheaves and the corners of the fields as it says “When you reap the harvest of your Land…you shall leave these for the poor person and for the stranger.” (Leviticus 23:22) Another explanation. ‘The Lord has forsaken me (azavtani).’ He loaded me up with many punishments as it is written “You shall surely help along with him (azov ta’azov).” (Exodus 23:5) Another explanation. ‘The Lord has forsaken me.’ That is, made me worth abandoning, as it is written “…and the Lord shall pour out their vessels.” (Isaiah 3:17) This comes to teach that He hinted to their springs and they poured forth and they were sunk in blood and abandoned and they cast them away. The Holy One said to them: complainers the sons of complainers! I was engaged with the first man, in order to make him a helpmate, as it says “…I shall make him a helpmate opposite him,” (Genesis 2:18) and he complained about Me, “The woman whom You gave to be with me she gave me…” (Genesis 3:12) I was engaged with Yaakov’s son to make him king over Egypt, “Now Joseph was the ruler over the land…” (Genesis 42:6) and He complained before Me, saying “My way has been hidden from the Lord…” (Isaiah 40:27) Even his sons did the same in the wilderness! I was engaged in choosing for them an easy food like that which kings eat, so that not one of them should be seized by indigestion or diarrhea, and they complained before Me, saying “…and we are disgusted with this rotten bread.” (Numbers 21:5) So too Zion did to Me. I was engaged in removing the kingdoms from the world, haven’t I already removed Babylon, Maday and Greece? I was about to cause the fourth kingdom to pass away and she complained before Me, saying ‘You have abandoned me, You have forgotten me.’ Another explanation. Knesset Yisrael said before the Holy One: You have forgotten that might which my children mentioned before you at the sea “The Eternal's strength…” (Exodus 15:2) Another explanation. “And Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Isaiah 49:14) Forsaken is the same as forgotten! R’ Elazar said: Knesset Yisrael said before the Holy One – Master of the World! A man who marries another wife in addition to his first still remembers the actions of the first, but You have forsaken me. The Holy One replied to her – my daughter, I created twelve constellations in the firmament opposite the twelve tribes and for each constellation I created thirty troops, and for each troop I created thirty routes, and on each route I created thirty legions, and for each legion I created thirty camps, and for each camp I created thirty squares, and for each square I created three hundred and sixty-five stars like the number of the days of the solar calendar. All of these I created only for you, and you say ‘He has forgotten me, He has abandoned me?!’ “Shall a woman forget her sucking child (ulah)…” (Isaiah 49:15) I will never forget the burnt offerings (olot) and firstborns which you offered before Me. She said before Him - Master of the World! Since there is no forgetting before Your Holy Throne, maybe then You will not forget what I did with the Golden Calf? He replied to her – I will also forget this. She said before Him – Master of the World! Since there is forgetting before Your Holy Throne, maybe you will forget what I did at Mount Sinai? He said to her “I will not forget you.” (ibid.)

Now there is one who does not listen and is rewarded and this would be Joseph. For it is said "that he hearkened not unto her, to lie by her, or to be with her" (Gen. 39:10). And what was his reward? "And Joseph was the ruler over all the land" (Gen. 42:6).

ויוסף הוא השליט . The prophet Isaiah quotes G–d as saying: "For My thoughts are not your thoughts, etc," (Isaiah 55,8). Man's thoughts are vain. When man believes that a certain course of action would prove beneficial to him, the reverse is often the case. The brothers, who had attempted to frustrate any chance of Joseph ever realizing his dreams, had furthered Joseph's career by their very actions. We must learn from this example to always strive to further G–d's plans and to abandon our own will when it appears to conflict with the will of G–d.

We therefore find the "crown" of Torah and the "crown" of Priesthood combined within one person, Samuel, all for the sake of the "crown" of Torah. Joseph represented the "crown" of Torah as we have pointed out on page 306. The pillar the world rests on is called צדיק; Joseph, universally renowned as יוסף הצדיק is that pillar. The righteous person is the emanation יסוד which leads directly to the emanation מלכות. All the forces, the influences found within the various emanations are channeled to the emanation מלכות only after having passed through the emanation יסוד. All this has been described in Pardes Rimonim in the chapter called צינורות. The emanation מלכות has to be perceived as the מנהיג, guide of the physical universe, acting on behalf of the various other emanations in the name of the אין סוף, G–d Himself. This is the reason it is called מלכות עולם, kingdom of the universe. The pillar which keeps this world going is the צדיק, i.e. the צינור, pipe, which leads from יסוד to מלכות. We derive the "crown" of מלכות, Royalty, from the attribute of מלכות as well as the Holy Temple, the היכל השם, the site of the "crown" of Priesthood. Joseph was the ruler who repaired many of the shortcomings in the world.